DOCSLIB.ORG

33 Anti-Jewish Polemic and Conversion of Jews to Anti

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
33 Anti-Jewish Polemic and Conversion of Jews to Anti ARAM, 18-19 (2006-2007) 33-48. doi:C.B. 10.2143/ARAM.18.0.2020721 HORN 33 ANTI-JEWISH POLEMIC AND CONVERSION OF JEWS TO ANTI-CHALCEDONIAN ASCETICISM IN THE HOLY LAND: THE CASE OF EUGENIA OF TYRE1 Dr. CORNELIA B. HORN (Saint Louis University, Saint Louis, MO) Eugenia was a well-off Jewish girl, living in Tyre, Phoenicia, in the second half of the fifth century AD. John Rufus was the leading historian and biogra- pher of the anti-Chalcedonian movement in the Holy Land in the fifth- and sixth centuries.2 The account of Eugenia's conversion to Christianity and to an ascetic lifestyle served Rufus's polemical agenda against the Council of Chalcedon (451 AD) very well. Rufus skillfully used the account of the girl’s conversion in pursuit of two of his goals: to motivate Chalcedonian Christians to turn away from their seemingly “Jewish” beliefs; and to present with Eugenia yet another ideal model for promoting anti-Chalcedonian self-identity as that of a martyr suffering for a just cause. Taking an interdisciplinary ap- proach, the present study explores Eugenia’s case in order to reveal the roots of Rufus’s seemingly anti-Jewish polemic.3 ANTI-CHALCEDONIANS IN PALESTINE Rufus wrote about Eugenia in his Life of Peter the Iberian.4 Yet before she can come into focus, some background information about the main agents of 1 Copyright December 2006 by Cornelia B. Horn. Unless stated otherwise, the responsibility for the English translation of sources lies with the present author. I have discussed aspects of Eugenia’s life previously at the Regional Meeting of the American Academy of Religion / Soci- ety of Biblical Literature, Luther Seminary, St. Paul, April 2002. For helpful critical comments I am especially indebted to Michael Hollerich and members of the Department of Theology at the University of St. Thomas. 2 For a study that focuses exclusively on the figure of John Rufus see Eduard Schwartz, “Johannes Rufus, ein monophysitischer Schriftsteller,” Sitzungsberichte der Heidelberger Akademie der Wissenschaften, philosophisch-historische Klasse, 16. Abteilung (1912), 1-28. More recently, Jan-Eric Steppa, John Rufus and the World Vision of Anti-Chalcedonian Cul- ture, Gorgias Dissertations: Ancient Christian Studies, vol. 1 (Piscataway, NJ: Gorgias Press, 2002), enlightened the figure of Rufus as creator of a cultural paradigm. See also my review of Steppa’s work in Hugoye: Journal for Syriac Studies [http://syrcom.cua.edu/Hugoye/Vol6No1/ HV6N1PRHorn.html] 6.1 (2003). A revised edition of Steppa’s monograph is forthcoming. 3 For a recent study of the wider field of interaction between Jews and Christians in the Holy Land during the time relevant for this discussion, see also Günter Stemberger, “Jewish-Christian Contacts in Galilee (Fifth to Seventh Centuries),” in Arieh Kofsky and Guy G. Stroumsa, eds., Sharing the Sacred: Religious Contacts and Conflicts in the Holy Land; First-Fifteenth Centu- ries CE (Jerusalem: Yad Izhak Ben Zvi: Jerusalem, 1998), 131-146. 4 For an edition and German translation of the Syriac text see Richard Raabe, ed. and trans., Petrus der Iberer: ein Charakterbild zur Kirchen- und Sittengeschichte des 5. Jahrhunderts; 06-8819_Aram 18-19_03_Horn 33 06-26-2007, 16:29 34 ANTI-JEWISH POLEMIC AND CONVERSION: EUGENIA the anti-Chalcedonian movement in Palestine is necessary.5 The Life of Peter the Iberian is Rufus's hagiographical biography of the young Georgian prince Peter, who was raised at the court of the Byzantine Emperor Theodosius II in the early fifth century AD and who became both a “one-way pilgrim” and later on a monk in the Holy Land.6 Eventually, Peter was appointed bishop of Maiuma, Gaza. From Rufus's literary portrait of Peter presented in the Life and in several anecdotes, published in a second major work, the Plerophories,7 Peter emerges as one of the key-players in the revolt of the monks of the Holy Land against the Council of Chalcedon and against Bishop Juvenal of Jerusa- lem.8 Although Juvenal had signed the council's decrees, the monks were con- vinced that Chalcedon represented a dangerous revival of the teachings of Nestorius, the former bishop of Constantinople, whose denial of the appropri- ateness of the title Theotokos, i.e., Mother of God, for Mary had been con- demned at the Council of Ephesus in 431 AD.9 To the monks it seemed that Chalcedon introduced theological formulations that could not keep the divinity and humanity of Christ united in a single person.10 Consequently they feared syrische Übersetzung einer um das Jahr 500 verfassten griechischen Biographie (Leipzig: J.C. Hinrichs'sche Buchhandlung, 1895). When reference is made in the following to Raabe's intro- duction or German translation, the abbreviation “Raabe, Petrus der Iberer” is used. Reference to the Syriac text will appear as “Vita Petri Iberi” followed by page number. For a revised edition of the Life of Peter the Iberian, accompanied by an annotated English translation and introduction see Cornelia Horn and Robert R. Phenix Jr., Controversial Historiography in Late Antique Pales- tine, The Works of John Rufus, vol. 1: The Lives of Peter the Iberian, Theodosius of Jerusalem, and the Monk Romanus, Writings from the Greco-Roman World series (Atlanta, Ga.: Society of Biblical Literature and E.J. Brill Publisherss, forthcoming). For the most up-to-date study of the life and career of Peter the Iberian see Cornelia Horn, Asceticism and Christological Controversy in Fifth-Century Palestine: The Career of Peter the Iberian (Oxford: Oxford University Press, 2006). 5 For a study of the wider context of the anti-Chalcedonian controversy within the history of the Christian Church in the Holy Land, one may also consult Lorenzo Perrone, La chiesa Palestina e le controversie cristologiche – Dal concilio di Efeso (431) al secondo concilio di Costantinopoli (553) (Brescia: Paideia Editrice, 1980). 6 Aryeh Kofsky, “Peter the Iberian: Pilgrimage, Monasticism and Ecclesiastical Politics in Byzantine Palestine,” Liber Annuus 47 (1997), 209-222, here 209, coined the phrase “one-way pilgrims.” 7 For the standard edition of the Syriac text of this work accompanied by a French translation see Jean Rufus, Évêque de Maïouma, Plérophories, c.-à-d. témoignages et révélations, edited by F. Nau, translated by M. Brière, Patrologia Orientalis (= PO) 8.1 (Paris, 1911). When reference is made to Nau's introduction, the abbreviation “Nau, Plérophories” is used. Reference to the Syriac text will appear as “Plerophoriae” followed by the number of the episode. The English translation supplied here is by the present author. An annotated English translation of and intro- duction to the Plerophories by Cornelia Horn and Robert Phenix will be forthcoming in due course. 8 On Juvenal of Jerusalem, still authoritative is the study by Ernest Honigmann, “Juvenal of Jerusalem,” Dumbarton Oaks Papers 5 (1950), 211-279. 9 The literature on Cyril of Alexandria, Nestorius of Constantinople, and the Council of Ephesus abounds. For a useful discussion see John Anthony McGuckin, St. Cyril of Alexandria: The Christological Controversy: Its History, Theology, and Texts, Supplements to Vigiliae Christianae 23 (Leiden and New York: E.J. Brill, 1994; republished: Crestwood, New York: St Vladimir's Seminary Press, 2004) 10 See, e.g., the dialogue between the anti-Chalcedonian John the komjtianóv and a comes identified as a Syrian Nestorian in Plerophoriae 62: “And [John] was saying to him, ‘Are you 06-8819_Aram 18-19_03_Horn 34 06-26-2007, 16:29 C.B. HORN 35 that their efforts at imitating Christ's self-denial and suffering would not guar- antee their salvation.11 Therefore they joined forces and revolted against their bishop, Juvenal, on his return from the council. After an interim of a year and a half of anti-Chalcedonian rule in Jerusalem, Juvenal put down the monks' uprising and achieved his reinstitution through the help of imperial troops. Anti-Chalcedonian monastic sources remember the bloody military actions, which cost the life of many monks in and around the Holy City.12 Imperial policy of subsequent years in the form of Zeno’s Henotikon and Basiliscus’s Encyclical and anti-Encyclical tried to gain the support of the monks in the Holy Land for Chalcedon by more peaceful means.13 Yet both in Egypt and in Palestine those efforts had only limited success. While Egypt ultimately re- mained a staunch opponent of Chalcedon, two opposing monastic camps shared the Palestinian provinces for several decades. Support for Chalcedon started from the Judaean Desert with the monk Euthymius and extended among growing numbers of monks mostly in the Holy City.14 However, a re- confessing that the holy Virgin is the mother of God?’ Thereupon, when that one was saying, ‘I am confessing that she is the mother of God and the mother of Christ,’ he [i.e., John] answered him, ‘What then! Has she born two or one?’ And when that one was compelled, he shut his mouth so that these who were present and were listening, would be amazed. And they would praise God about the wisdom which was given to his servant on behalf of the truth.” 11 As this attitude was shared by monks in other parts of the Eastern Roman Empire, one still reads with great benefit three studies, one by Heinrich Bacht, “Die Rolle des orientalischen Mönchtums in den kirchenpolitischen Auseinandersetzungen um Chalkedon (431-519),” in Das Konzil von Chalkedon: Geschichte und Gegenwart, ed. by Aloys Grillmeier and Heinrich Bacht, vol. 2 (Würzburg: Echter-Verlag, 1953), 193-314; one by Derwas J. Chitty, The Desert a City: An Introductioin to the Study of Egyptian and Palestinian Monasticism Under the Christian Em- pire (Crestwood, NY: St Vladimir's Seminary Press, 1966); and one by W.H.C.
Load more

Recommended publications
  • Aestimatio: Critical Reviews in the History of Science
    Explaining the Cosmos: Creation and Cultural Interaction in Late-Antique Gaza by Michael W. Champion Oxford/New York: Oxford University Press, 2014. Pp. xii + 241. ISBN 978– 0–19–933748–4. Cloth £48.00, $74.00 Reviewed by Lorenzo Perrone University of Bologna [email protected] The last two decades have seen a remarkable renewal of interest in Late Antique Gaza, which contrasts positively with the recurring tragedy and isolation of the Palestinian city nowadays. Several studies have addressed different aspects of Gazan religious and intellectual history from the fourth to the sixth century. In early Byzantine Palestine, a region that became more and more Christian despite its continuing multiethnic and multi-religious environment, Gaza remained a stronghold of paganism until at least the be- ginnings of the fifth century. Generally, research has not dealt at oncewith both the pagan and the Christian Gaza of Late Antiquity, thus suggesting the picture of two separate worlds: on the one hand, the ancient Hellenistic heritage of the rhetorical school of Gaza, which in conformity with the Sec- ond Sophistic was not devoid of philosophical concerns; on the other hand, the new tradition of Christian theology and especially of monasticism that flourished in the vicinity of the city during the fifth and sixth centuries. Even in recent research, we find few exceptions to the separate treatment of these topics. The essays collected by Brouria Bitton-Ashkelony and Aryeh Kofsky in their pathbreaking volume Christian Gaza in Late Antiquity [2004], as suggested by its title, mainly focus on the ecclesiastical and monastic life, al- though they include some contributions on pagan festivals, urban games, and spectacles, as well as on the literary activity of the sophists and their social sta- tus.
    [Show full text]
  • Les Destinées De L'illyricum Méridional Pendant Le Haut Moyen Âge
    JOBNAME: No Job Name PAGE: 1 SESS: 12 OUTPUT: Thu May 26 16:08:52 2011 SUM: 6023F8EF /v2451/blackwell/journals/emed_v19_i3/05emed_324 1 Book reviewsemed_324 354..376 2 3 Les destinées de l’Illyricum méridional pendant le haut Moyen Âge. 4 Mélanges de l’École Française de Rome, Moyen Âge 120–2. Rome: 5 l’École Française de Rome. 2009. 238 pp. + 50 b/w and 101 color figures. 6 EUR 55. ISBN 978 2 7283 0870 5; ISSN 0223 9883. 7 8 This is the proceedings of a conference jointly organized by École 9 française de Rome, Centre d’Histoire et Civilisation de Byzance, and 10 the Albanian Institute of Archaeology in Lezha (Albania) in 2008.In 11 the introduction, Etleva Nallbani explains its main objective as throw- 12 ing new light on developments in the Western Balkans during the early 13 Middle Ages, primarily on the basis of archaeological research con- 14 ducted in the past two decades. The present volume witnesses not only 15 the technological advances in archaeology, which can be seen at work in 16 a number of contributions, but it also bears the mark of a renewed 17 interest in rural settlements and the relative departure from political 18 history in favour of detailed analyses of production, distribution, and 19 exchange routes. 20 Rather than summarize the wealth of insights in a short space, I will 21 focus on two major themes addressed by this volume: urban and rural life 22 in Illyricum and patterns of production and distribution. Pascale Cheva- 23 lier and Jagoda Mardešic´ contribute an insightful piece on urban life at 24 Salona during the sixth–seventh centuries based on the recent excavations 25 conducted in the episcopal complex of the town.
    [Show full text]
  • Byzantine Hymnography and the Quest for Orthodox Unity: Notes on the Liturgical Commemoration of the Council of Chalcedon, Towar
    Byzantine Hymnography and the Quest for Orthodox Unity: Notes on the Liturgical Commemoration of the Council of Chalcedon, Towards the Reconciliation of “Eastern” and “Oriental” Churches Gregory Tucker* Among the issues remaining to be addressed along the path to reconciliation between the “Eastern” and “Oriental” Orthodox is the characterisation of Oriental teachers as heretics in the liturgical texts of the Byzantine Rite. The mere suggestion of liturgical revision to reflect the agreement that multiple theological vocabularies are legitimate and therefore theologians associated with them should not be anathematized or deprecated has been met with fierce opposition from some Eastern Orthodox. This paper considers what might actually be involved in such a revision, taking as an example the texts for the commemoration of the Council of Chalcedon. It suggests that the extent of necessary revision would be far less than is perhaps feared. Keywords: Chalcedon, liturgy, liturgical revision, Byzantine Rite, Eastern Or- thodox, Oriental Orthodox Introduction From an Orthodox perspective, one of the great fruits of modern ecumen- ism1 has been the inauguration of a new phase in the relationship between the “Eastern” and “Oriental” Orthodox churches.2 An unofficial bilateral dialogue began in 1964, which became an official dialogue in 1985. Initial conversations correctly prioritised discussion of contested points in Chris- tology (disagreement over which contributed significantly to and, to a large * Gregory Tucker, Universität Regensburg, Universitätsstr. 31, 93503 Regensburg, Germa- ny, [email protected] 1 This paper will not address opposition on principle to ecumenical dialogue (including dialogue between separated Orthodox groups) which is a common–indeed, characteristic– feature of some traditions within contemporary Eastern Orthodoxy.
    [Show full text]
  • The Role of Hostages in Late Antique Diplomacy
    Wittgenstein Award Project “Mobility, Microstructures and Personal Agency in Byzantium” Forum Moving Byzantium XII The Role of Hostages in Late Antique Diplomacy The Wittgenstein Project Team invites you to our twelfth group discussion meeting. “Forum Moving Byzantium XII” will take place on Monday 09.04.2018, from 17:00 to 18:30, at the Department of Byzantine and Modern Greek Studies (University of Vienna, Postgasse 7, 1010 Vienna, Staircase 1, Third Floor, Hörsaal). The Forum Moving Byzantium XII will provide the unique opportunity to discuss with Prof. Judith E. Herrin (King’s College London) her current work on “The Role of Hostages in Late Antique Diplomacy”. Judith Eleanor Herrin is Professor Emerita and Senior Research Fellow in the Centre for Hellenic Studies, King's College London, and affiliate scholar of the Wittgenstein Award Project, Vienna. In 2016 she was awarded the Heineken Prize for History. Her current research centers on the city of Ravenna in late antiquity. Prof. Herrin’s interest in this topic derives from the experience of Theoderic as a hostage in Constantinople in the 460s. Did it have a major impact on his later career? It’s interesting to compare his youthful period as a hostage with that of others, such as Peter the Iberian, or the Slavonic Kuvrat. What were the benefits of such hostages to the rulers of the East Roman Empire? The intention is to examine some of the earlier accounts of hostage-taking and trace their development during Late Antiquity. After a brief introduction in English, a group discussion will follow on the basis of the following preparatory readings (to be read in sequence): 1) Allen J., Hostages and Hostage-taking in the Roman Empire (Cambridge/New York 2006), esp.
    [Show full text]
  • John Rufus's View of Peter the Iberian's Journeys in Late Antique Palestine1
    WEAVING THE PILGRIM'S CROWN WEAVING THE PILGRIM'S CROWN: JOHN RUFUS'S VIEW OF PETER THE IBERIAN'S JOURNEYS IN LATE ANTIQUE PALESTINE1 CORNELIA B. HORN Martyrdom and pilgrimage were central experiences in the lives of early Christians. Those two elements seem closely interwoven in the career of Pe- ter the Iberian, the influential fifth-century anti-Chalcedonian monk and bishop of Maiuma, Gaza. Their connectedness in Peter's life is an important key for understanding how anti-Chalcedonians interpreted their experiences of being a repressed minority in Palestine in the fifth and early sixth centu- ries A.D. PETER'S JOURNEYS Peter the Iberian was born in A.D. 412 or 417 in Georgia as son of the royal couple Bosmarios and Bakurduktia.2 He died on December 1, 491 A.D., on an estate of the late Empress Eudocia in the vicinity of Jamnia in South- Western Palestine.3 Jamnia was about a day and a night's journey north of Maiuma, the port-city of Gaza,4 where Peter had been both the anti- 1 I am grateful to Janet A. Timbie, Jason Zaborowski, Sidney H. Griffith, Susan Ash- brook Harvey, and especially Philip Rousseau for constructive criticism and useful sugges- tions on earlier drafts of this paper. 2 Vita Petri Iberi 5. Reference will be made throughout to the pages of the critical edition of the Syriac text of Peter's biography. It is published, accompanied by a German transla- tion, in Richard Raabe, Petrus der Iberer: ein Charakterbild zur Kirchen- und Sitten- geschichte des 5.
    [Show full text]
  • The Ruin of the Roman Empire
    7888888888889 u o u o u o u THE o u Ruin o u OF THE o u Roman o u o u EMPIRE o u o u o u o u jamesj . o’donnell o u o u o u o u o u o u o hjjjjjjjjjjjk This is Ann’s book contents Preface iv Overture 1 part i s theoderic’s world 1. Rome in 500: Looking Backward 47 2. The World That Might Have Been 107 part ii s justinian’s world 3. Being Justinian 177 4. Opportunities Lost 229 5. Wars Worse Than Civil 247 part iii s gregory’s world 6. Learning to Live Again 303 7. Constantinople Deflated: The Debris of Empire 342 8. The Last Consul 364 Epilogue 385 List of Roman Emperors 395 Notes 397 Further Reading 409 Credits and Permissions 411 Index 413 About the Author Other Books by James J. O’ Donnell Credits Cover Copyright About the Publisher preface An American soldier posted in Anbar province during the twilight war over the remains of Saddam’s Mesopotamian kingdom might have been surprised to learn he was defending the westernmost frontiers of the an- cient Persian empire against raiders, smugglers, and worse coming from the eastern reaches of the ancient Roman empire. This painful recycling of history should make him—and us—want to know what unhealable wound, what recurrent pathology, what cause too deep for journalists and politicians to discern draws men and women to their deaths again and again in such a place. The history of Rome, as has often been true in the past, has much to teach us.
    [Show full text]
  • The Dialogue Between the Eastern Orthodox Churches and the Non-Chalcedonian Churches Or Oriental Orthodox Churches1
    The dialogue between the Eastern Orthodox Churches and the non-Chalcedonian Churches or Oriental Orthodox Churches1 Christine CHAILLOT Summary This article contents a review of the modern dialogue between the Eastern and the Oriental Orthodox Churches, both official and unofficial. It starts with a brief encounter of the Christology of the Oriental Orthodox Churches and a review of the result of the modern dialogue. It analyses also other topics which have to be discussed for reaching full unity, like mutual recognition of the saints, the lifting of condemnations, the recognition of the seven ecumenical synods etc. It concludes with a short encounter on the reasons for continuing the dialogue and steps to be made for achieving full unity between the two Orthodox Church families. Keywords Oriental Orthodox Churches; Eastern Orthodox Churches; modern dialogue between Eastern and Oriental Orthodox Churches; 1 The name of “Eastern” and “Oriental” Orthodox Churches is a convention recently established for distinguishing between the two Church traditions of Eastern Christianity. The name « Oriental Orthodox was given recently to the non-Chalcedonian Churches, since the Third Unofficial Consultation of the non-Official Dialogue in 1970. These churches insisted to be called « Orthodox » to differentiate themselves from the Catholic or Protestant Churches in their countries of origin in the Middle East and elsewhere. For instance, in Egypt you have the Coptic Orthodox Church, the Coptic Catholic Church and the Coptic Protestant Churches. Mrs. Christine Chaillot (Ecumenical Patriarchate) is a Swiss Orthodox theologian. She is specialised in the actual situation of Orthodox Churches (both Eastern and Oriental). Email: [email protected] 23 Christine CHAILLOT Introduction First let us explain who these two families of Churches are: The Eastern Orthodox and the Oriental Orthodox.
    [Show full text]
  • The Guilt of Boethius
    The Guilt of Boethius Nathan Basik Copyright © 2000 by Nathan Basik. All rights reserved. This document may be copied and circu- lated freely, in printed or digital form, provided only that this notice of copyright is included on all pages copied. 2 Introduction In the nineteenth century, Benjamin Jowett spent over thirty years translat- ing Plato’s Republic. That is an extreme example of perfectionism, but it helps us appreciate the magnitude (and the hubris) of the goal Boethius set for himself in the Introduction to his translation of Aristotle’s De Interpretatione: translating, analyzing, and reconciling the complete opera of Plato and Aristotle.1 As “incom- parably the greatest scholar and intellect of his day,”2 Boethius may have had the ability and the energy his ambition required. But we will never know how much Boethius would have achieved as a philosopher if he had not suffered a premature death. In 523, less than a year after being named Magister Officiorum3 by King Theodoric, Boethius was charged with treason, hastily and possibly illegally tried, and executed in 526.4 Since the contemporary sources of information about the affair are vague and fragmented, the passage of nearly 1500 years has brought no consensus in explaining Boethius’ tragic fall from a brilliant intellectual and political career. Though disagreement still shrouds the details of every aspect of the case, from indictment to execution, I will argue that Theodoric was fully justified in perceiving Boethius as a traitor. Claims that age or emotional passion or military pressures diminished the King’s judgment are, in this instance, unacceptable.
    [Show full text]
  • Female Founders in Byzantium and Beyond
    !"#$#% &'(%)*+( ,-% .*$/01#/+("+(0# Herausgegeben vom Bundesdenkmalamt Wien und vom Institut für Kunstgeschichte der Universität Wien BAND LX / LXI 2344 5 2342 )6(7'* 8#%7'1 !"#$ 9 .67$ 9 !#":'% Das Wiener Jahrbuch für Kunstgeschichte setzt folgende Zeitschriften fort : Jahrbuch der kaiserl. königl. Central- Com mission zur Erforschung und Erhaltung der Baudenkmale ( Jg. I / ;<=>–IV / ;<>? ) ; Jahrbuch der k. k. Zentral- Kommission für Erforschung und Erhaltung der Kunst- und historischen Denkmale ( NF I / ;@?A–NF IV / ;@?> ) ; Kunstgeschichtliches Jahrbuch der k. k. Zentralkommission für Erforschung und Erhaltung der Kunst und histo- rischen Denkmale bzw. Jahrbuch des Kunsthistorischen Institutes der k. k. Zentral-Kommission für DenkmalpBege bzw. Jahrbuch des Kunsthistorischen Institutes ( Bd. I / ;@?C–Bd. XIV / ;@D? ) ; Jahrbuch für Kunstgeschichte ( Bd. I [ XV ] / ;@D; f. ). Es erscheint unter dem Titel Wiener Jahrbuch für Kunstgeschichte seit dem Band II ( XVI ) / ;@DA. REFGHIJKL : Für das Bundesdenkmalamt : N.N. Für das Institut für Kunstgeschichte der Universität Wien : HGLM H. ANOELPGQQEO NLF MJRPGES VJHIKO SRPTGOU Gedruckt mit Unterstützung durch : Fonds zur Förderung der wissenschaftlichen Forschung Historisch-Kulturwissenschaftliche Fakultät der Universität Wien ISSN 0083–9981 ISBN 978-3-205-78840-9 Alle Rechte vorbehalten. © 2014 by Böhlau Verlag Gesellschaft m. b. H. und Co. KG. Vis publication is abstracted and indexed in BHA Druck : Dimograf Druckerei GmbH Printed in Poland > Do good in thy good pleasure unto Zion 0(# W'0%X$'1# X, '#7"' #*YX."' "$ &#%*/'7#: KKLMIGLIJL M. KSEJL ozomenos informs us that when Veodosios However , this concept of imitation was not only SII became emperor of the Byzantine Empire restricted to the male Veodosians. Princesses and at the age of seven in Z[\ CE , the a]airs of state empresses as well modelled their public image on were inBuenced by his elder sister , Aelia Pulche- the lives of paradigmatic female examples.
    [Show full text]
  • Imperial Women and Clerical Exile in Late Antiquity
    This is a repository copy of Imperial women and clerical exile in late antiquity. White Rose Research Online URL for this paper: http://eprints.whiterose.ac.uk/144690/ Version: Accepted Version Article: Hillner, J. (2019) Imperial women and clerical exile in late antiquity. Studies in Late Antiquity, 3 (3). pp. 369-412. ISSN 2470-6469 https://doi.org/10.1525/sla.2019.3.3.369 Published as Hillner, Julia, Imperial Women and Clerical Exile in Late Antiquity, Studies in Late Antiquity, Vol. 3 No. 3, Fall 2019; (pp. 369-412). © 2019 by the Regents of the University of California. Copying and permissions notice: Authorization to copy this content beyond fair use (as specified in Sections 107 and 108 of the U. S. Copyright Law) for internal or personal use, or the internal or personal use of specific clients, is granted by the Regents of the University of California for libraries and other users, provided that they are registered with and pay the specified fee via Rightslink® or directly with the Copyright Clearance Center. Reuse Items deposited in White Rose Research Online are protected by copyright, with all rights reserved unless indicated otherwise. They may be downloaded and/or printed for private study, or other acts as permitted by national copyright laws. The publisher or other rights holders may allow further reproduction and re-use of the full text version. This is indicated by the licence information on the White Rose Research Online record for the item. Takedown If you consider content in White Rose Research Online to be in breach of UK law, please notify us by emailing [email protected] including the URL of the record and the reason for the withdrawal request.
    [Show full text]
  • The Fate of the Anti-Chalcedonian Community
    CHAPTER ELEVEN THE FATE OF THE ANTI-CHALCEDONIAN COMMUNITY The foregoing chapters have outlined the historical development of the monastic centre of Gaza and delineated the central traits of its cultural profile. In this concluding chapter we wish to tackle an enig- matic problem touching on the transition between the two major historical stages of Gaza monasticism—namely, the change from the anti-Chalcedonian hegemony in the days of Peter the Iberian, Abba Isaiah, and Severus to the Chalcedonian heyday of Barsanuphius, John, and Dorotheus and the seemingly abrupt disappearance of anti-Chalcedonian monasticism in the region. As depicted earlier in this study, the Gaza region in the second half of the fifth century became the centre of anti-Chalcedonian resis- tance in Palestine, led by the famous figures of Gaza monasticism. Peter the Iberian and his circle and Abba Isaiah of Egypt led this resistance, supported primarily, it seems, by a network of monasti- cism that had developed in the region. The story is relatively well known from the works of John Rufus, the disciple and biographer of Peter the Iberian, and Zacharias the Rhetor.1 Although sparsely recorded in the sources, Chalcedonian monasticism presumably coex- isted in the region alongside its anti-Chalcedonian counterpart, though it may have maintained a low profile during the period of monas- tic ascendancy. While there are indications that anti-Chalcedonian monasticism in the region enjoyed considerable popular support among town dwellers—for example in Maiuma, Gaza, Ascalon, and Azotus2—there is no explicit evidence for a wide popular support among the rural population.
    [Show full text]
  • Bibliography
    BIBLIOGRAPHY Sources of Gaza Monasticism Abba Isaiah, Asceticon, Greek text, Augoustinos Monachos, ( Jerusalem 1911, 2nd ed., S. N. Schoinas [Volos, 1962]). Syriac text, R. Draguet, Les cinq recensions de l’Ascéticon syriaque d’abba Isaïe I–IV, CSCO (1968), 289–90; 293–94. Coptic text, A. Guillamont, L’Ascéticon copte de l’abbé Isaïe (Cairo, 1956); Y. N. Youssef, “Un complément de l’Asceticon copte de l’Abbé Isaïe,” Vigiliae Christianae 55 (2001), pp. 187–90. Fr. trans., L. Regnault, and H. de Broc, Abbé Isaïe, Recueil ascétique (Abbaye de Bellefontaine, 19853). Eng. trans., J. Chryssavgis, Abba Isaiah of Scetis (Kalamazoo, 2002). Barsanuphius and John, Questions and Answers, text and Fr. trans., F. Neyt, P. de Angelis-Noah, and L. Regnault, Barsanuphe et Jean de Gaza: Correspondance, SC 426–427, 450–451, 468 (Paris 1997–2002). Text and Eng. trans. of the first 124 letters, D. J. Chitty, Barsanuphius and John, Questions and Answers, PO 31/3 (Paris, 1966). Dorotheus of Gaza, Instructions, text and Fr. trans., L. Regnault, and J. de Préville, Dorothée de Gaza. Oeuvres spirituelles, SC 92 (Paris, 1963). Eng. trans., E. P. Wheeler, Dorotheos of Gaza: Discourses and Sayings (Kalamazoo, 1977). ——, Letters, text and Fr. trans., L. Regnault, and J. de Préville, Dorothée de Gaza. Oeuvres spirituelles, SC 92 (Paris, 1963), pp. 488–525. Eng. trans., E. P. Wheeler, Dorotheos of Gaza: Discourses and Sayings (Kalamazoo, 1977), pp. 237–250. ——, Sentences, text and Fr. trans., L. Regnault, and J. de Préville, Dorothée de Gaza. Oeuvres spirituelles, SC 92 (Paris, 1963), pp. 526–531. Eng. trans., E.
    [Show full text]