Olivet Nazarene University Digital Commons @ Olivet M.A. in Christian Thought Theology 5-2015 The Graphic Icons of Anastasios of Sinai Calum Samuelson Olivet Nazarene University, [email protected] Follow this and additional works at: https://digitalcommons.olivet.edu/theo_mact Recommended Citation Samuelson, Calum, "The Graphic Icons of Anastasios of Sinai" (2015). M.A. in Christian Thought. 1. https://digitalcommons.olivet.edu/theo_mact/1 This Thesis is brought to you for free and open access by the Theology at Digital Commons @ Olivet. It has been accepted for inclusion in M.A. in Christian Thought by an authorized administrator of Digital Commons @ Olivet. For more information, please contact [email protected]. THE GRAPHIC ICONS OF ANASTASIOS OF SINAI BY CALUM SAMUELSON B.A., Olivet Nazarene University, 2013 THESIS Submitted in partial fulfillment of the requirements for the degree of Master of Arts in Christian Thought in the School of Graduate and Continuing Studies Olivet Nazarene University, 2015 Bourbonnais, Illinois Contents Acknowledgements ............................................................................................................ iv Abbreviations .......................................................................................................................v Introduction ..........................................................................................................................1 Chapter I: Theological, Artistic, and Political Development (325 – 685) .....................4 Section 1: The Christological Controversies .......................................................................4 Section 2: Evolution of Icons .............................................................................................19 Section 3: The Birth of Islam .............................................................................................31 Chapter II: Anastasios of Sinai (630 – 700) ...................................................................41 Section 1: Biography..........................................................................................................41 Section 2: Hodegos (ὉΔΗΓΟΣ) ........................................................................................47 Section 3: The Council in Trullo (691-692) ......................................................................56 Section 4: St. Catherine’s Monastery.................................................................................60 Chapter III: Aftermath (700 – 787) ................................................................................64 Section 1: Yazid II and ‘Abd al-Aziz ................................................................................67 Section 2: John Damascene and Leo III ............................................................................72 Section 3: The Councils of Nicaea II (787) and Hieria (754) ............................................80 Conclusion .........................................................................................................................85 Bibliography ......................................................................................................................88 iii Acknowledgements Several individuals deserve to be acknowledged for their assistance in this project. The first group of people is constituted by academic professionals. I would like to thank my advisor, Dr. Mark Frisius, for his persistent, patient, and diligent help in guiding my research and writing. I am certain that this paper would not have reached completion without his organization, tact, and optimism. Next, I need to thank Dr. Stephen Franklin for his support of the MACT program in the School of Theology and Christian Ministry and his eager encouragement of my particular research interests. Additionally, I am thankful for the work of my secondary reader, Dr. Robert Smith, and the addition of his careful, historically minded comments. Finally, I wish to acknowledge the effort of Dr. Carl Leth and the important role he has played in my recent academic career, both as a generous academic administrator and as a professor whose mind is attuned to the delicate subtleties of history. The second group I wish to acknowledge was vitally important in ways outside the realm of academia. First and foremost, I am deeply grateful for my fiancée, Andrea Richardson. Her emotional support and patience has helped to sustain me in the most frustrating and fruitless periods of this project. Although my parents were not fundamentally involved in the process of this project, their names are as significant as any others. Without the influence of Dan and Marcy Samuelson, I would not have developed the work ethic, determination, or integrity required to complete such a task as this. Although it might be assumed from the content of this thesis, I view it is a necessity to acknowledge the help of my Lord and Savior, Jesus Christ. Although I am constantly fine-tuning my understanding of his influence in my daily life, I have no doubt that my salvation, faith, and hope are rooted in the redemptive reality of the Incarnation. I, along with the Church Fathers discussed in the following pages, marvel at and hope to contribute to the mysterious and scandalous moment of a Crucified God. iv Abbreviations ANF Ante-Nicene Fathers ARTS Arts in Religious and Theological Studies CC Corpus Christianorum MS/MSS Manuscript/Manuscripts NPNF Nicene and Post-Nicene Fathers PG Patrologia Graeca (Greek Fathers) PO Patrologia Orientalis (Oriental Fathers) REB Revue des Études Byzantines (Byzantine Studies Review) v Introduction The interactions between Christians and Muslims have long fascinated historians, theologians, and scholars from several other disciplines. In recent decades, a great deal of research has been directed towards the development of Islam in relation to the Byzantine Empire. Archeological studies have delivered fresh insight regarding the tolerance of Christianity by the early Muslims. Numismatic research has demonstrated a strong relation between the political tactics of Byzantium and the Islamic Caliphate. Careful scrutiny of primary texts has also suggested that the early Muslims were far more similar to Jews and Christians than has been previously allowed. This similarity conflates many religious practices, often blurring the view of neat, linear, cause-and-affect progressions. The first intentional effort of Muslims to distinguish themselves from the other religious entities in the Levant occurs at the end of the seventh century, a period of years that curiously coincide with a particular theological incident. This incident was pioneered by a monk named Anastasios, who resided at the Monastery of St. Catherine at the base of Mt. Sinai. Until now, Anastasios’ work has primary been studied for its value in elucidating internal Christian dialogues and concerns. Some have also analyzed the references to Islam in the writings of Anastasios, but such efforts have been mostly peripheral. This paper aims to reach a better understanding of the early Islamic interactions with Christianity by considering the specific theological implications of Anastasios’ work. One of the most extraordinary aspects of Anastasios’ work involves the usage of religious images (icons). Anastasios does not merely offer a modified theological argument in the mold of previous theologians, but pairs his convictions with an explicit call for a new breed of icons. These Crucifix icons are the first to depict Jesus as completely dead, and will be carefully studied in the following pages. After consideration of these icons, this paper will reach a climax in the corollary assessment of the Iconoclastic Controversy. In Byzantium, this controversy lasted from approximately 726 – 843, but was heralded by a slightly earlier controversy in the Islamic world. Although many scholars have attempted to delineate the relation between these iconoclastic movements, none have yet provided a thoroughly conclusive explanation. 1 Here, an attempt will be made to present a plausible scenario for understanding the multifaceted features of the Iconoclastic Controversy. This will involve a considerable review of the theological debates that precede the Iconoclastic Controversy so that the controversy itself can be better apprehended. Likewise, a thorough survey of icons and their development will establish the backdrop against which Anastasios’ radical icons can be juxtaposed. In order to properly decipher the Islamic reactions toward Anastasios’ icons, a critical appraisal of Islam’s beginnings will also be conducted. After an adequate contextual foundation has been laid, the specific work of Anastasios will be systematically discussed. As mentioned already, special focus will be given to the theological consequences of Anastasios’ work. It is vital to consider how Anastasios’ iconographical innovation was received by Muslims, but also by Monophysites and Chalcedonian Christians. During this process, several questions should be kept in mind: (1) What motivated Anastasios to depict what no other Christian artist had dared depict before him? (2) As a monk living under the rule of the Islamic Caliphate, how did Anastasios view the beliefs of his Muslim neighbors? (3) If Christians offended Muslims with their icons, why is it that much of Byzantium seems to react in the same way? In the course of considering Anastasios’ work, several persuasive answers to these questions will be proposed. The final stage