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Relevant bibliographies by topics / Messalianen

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Academic literature on the topic 'Messalianen'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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Journal articles on the topic "Messalianen"

1

Burns, Stuart K. "Pseudo-Macarius and the Messalians: The Use of time for the Common Good." Studies in Church History 37 (2002): 1–12. http://dx.doi.org/10.1017/s0424208400014613.

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In the year AD 431 the Council of Ephesus anathematized the ‘Messalians’ (Syriac) or ‘Euchites’ (Greek) – both terms meaning ‘those who pray’ – referring to them as ‘impious’ and ‘contaminating’. A defining characteristic of this group was their emphasis on constant prayer. The Messalian phenomenon, which originated in Syria and Mesopotamia, spread to Armenia and Asia Minor during the late fourth century, causing concern amongst the ecclesiastical hierarchy of many areas. In condemning the movement in AD 431 the Council of Ephesus confirmed the judgement of the synods of Antioch (c. 380) and Side (c. 390) that the Messalians, who were also known as ‘enthusiasts’, were a dangerous and divisive group who rejected work and discipline for the sake of prayer and individual advancement. The Messalians could be considered negligent and wasteful in their use of time.

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LUNN-ROCKLIFFE, SOPHIE. "The Invention and Demonisation of an Ascetic Heresiarch: Philoxenus of Mabbug on the ‘Messalian’ Adelphius." Journal of Ecclesiastical History 68, no. 3 (April 4, 2017): 455–73. http://dx.doi.org/10.1017/s0022046916002839.

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In a letter to the monk Patricius, Philoxenus told a cautionary tale about the downfall of the monk Adelphius. He was said to have accepted a Satanic vision of the Holy Spirit, abandoned ascetic labour and become the founder of the heresy of the ‘Messalians’. This article places Philoxenus’ account against the longer background of the invention of ‘Messaliainism’, and in particular of Adelphius as Messalian heresiarch. It shows how Philoxenus drew on traditions about monks receiving Satanic visions found in ascetic literature. It also demonstrates that Philoxenus’ story reflected polemical claims that the Messalians, like other heretics, were inspired by demons and Satan.

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Kazakov, Alexander A. "Joseph Volotsky and Gennady of Novgorod: the Borrowing of Ideas in the Context on anti-“Judaizers” Polemics." Slovene 7, no. 1 (2018): 71–92. http://dx.doi.org/10.31168/2305-6754.2018.7.1.5.

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Hegumen Joseph of Volokolamsk’s writings and Archbishop Gennady of Novgorod’s epistles are the bulk of sources for the history of the heresy movement known as the “Judaizers”. However, the subject of relationship between these two accusers of heresy is still not sufficiently studied, and we have no proof of direct contacts between the Volotsk monastery and the Archbishop’s throne. At the same time, using the hagiographical sources about Joseph Volotsky allows us to suggest that these contacts did exist in the form of exchanging letters, and some books at the Volotsk Monastery library, judging by the scribes’ additions, were made at the scriptorium of the Novgorodian throne. The transfer of several works from Novgorod to Volok probably was a decisive factor for hegumen Joseph’s notions of the heresy, and some of the works received had direct influence on his polemic essays against the heretics. The author proposes a hypothesis that the notions of Judaic origins of the heresy were formed as a result of Archbishop Gennady comparing iconolatry practices occurring in Novgorod with the description of iconoclasm from The Epistle of Photios, the Patriarch of Constantinople, to Mikhail, the Prince of Bulgaria. Thus, iconoclasm became one of the main features of the “Judaizers”. But the “Judaizers” themselves did not view their common worshipping practices as heretical. This attitude towards the accusations allowed Archbishop Gennady to also accuse them of involvement with the Messalian heresy. Gennady based his charges on The Old Slavonic Nomocanon paragraphs on Messalians. Probably, the manuscript of this Nomocanon was delivered from Novgorod Archiepiscopal Court to Volokolamsk monastery along with the copies of other “Judaizers”’ writings, found by the archbishop. Some paragraphs on Messalians from the The Old Slavonic Nomocanon brought us to conclusion that they were used by Joseph Volotsky as the main source for his theory of “wise guiles”, which were supposed to reveal heretics.

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Муравьёв, Алексей Владимирович. "Mār Aphrem’ Memra ‘On Solitaries’ and the Founders of the Messalian Movement in 4th Century Edessa. Part First: Context and Text (1-100)." Библия и христианская древность, no. 1(5) (February 15, 2020): 95–112. http://dx.doi.org/10.31802/2658-4476-2020-1-5-97-114.

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Первая часть посвящена исследованию аскетических тем у Мар Афрема на основе сопоставления разных частей его корпуса. Сирийский аскетизм у него отражён в трёх основных формах: городские общины «обетников», странничество и разновидность последнего - «воскизм», связанный не только с отказом от стабильного местопребывания, но и с определённой диетой (питанием травой и листьями). Странничество (ˀksnayūṯā) в латинской и греческой традиции попало под подозрения, gyrovagi и «мессалиане» стали проклинаться и изгоняться. В сирийской традиции конкуренция между странничеством и киновией была более долгой. В IV в. этот вопрос для Мар Афрема ещё не имел остроты: он восхвалял Мар Юлиана Саббу и Мар Авраама Кидонского, которые практиковали радикальные формы отшельничества. В ряду аскетических сочинений Мар Афрема важное место занимает мемра (метризованная гомилия) «Об отшельниках». Она принадлежит к циклу сочинений и интересна прежде всего описанием форм местных особенностей аскетической жизни (īḥı̄ ḏayūṯā) в Верхней Месопотамии и Сирии. В ней описаны практики пустынного отшельничества и социальной самоизоляции, которые связываются с начальным этапом «мессалианского» движения (национального сирийского аскетизма). Статья сопровождается переводом стихов 1-100 мемры. The article (being the 1st part of the cycle) is dedicated to the ascetic themes in Mār Aphrem the of Nisibis (St. Ephrem the Syrian) treated in different parts of his corpus. Asceticism is reflecxted in mār Aphrem under three main forms: city asceticism, wandering asceticism (xeniteia) and the sub-form of the latter, boskoi-asceticism. The wandering tradition got strog criticism in the Latin and Greek tradition as gyrovagi and ‘messalians’. In the Syriac tradition, the competition between wanderinf and coenobion lasted much longer. Aphrem’s mêmrā (metrical homily) On the hermits and solitaries belongs to the ascetical cycle and is interesting, first of all, by its description of the local forms of asceticism (īḥıḏayūṯā) in Upper Mesopotamia and Syria. It describes the practices of desert hermitage and social self-isolation, which are associated with the initial stage of the ‘messalian’ movement which turns to be a form of the national Syrian asceticism. The translation of verses 1-100 of the memra accompanies the text.

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Муравьёв, Алексей Владимирович. "Mār Aphrem’ Memra ‘On Solitaries’ and the Founders of the Messalian Movement in 4th Century Edessa. Part First: Context and Text (1-100)." Библия и христианская древность, no. 1(5) (February 15, 2020): 95–112. http://dx.doi.org/10.31802/2658-4476-2020-1-5-97-114.

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Первая часть посвящена исследованию аскетических тем у Мар Афрема на основе сопоставления разных частей его корпуса. Сирийский аскетизм у него отражён в трёх основных формах: городские общины «обетников», странничество и разновидность последнего - «воскизм», связанный не только с отказом от стабильного местопребывания, но и с определённой диетой (питанием травой и листьями). Странничество (ˀksnayūṯā) в латинской и греческой традиции попало под подозрения, gyrovagi и «мессалиане» стали проклинаться и изгоняться. В сирийской традиции конкуренция между странничеством и киновией была более долгой. В IV в. этот вопрос для Мар Афрема ещё не имел остроты: он восхвалял Мар Юлиана Саббу и Мар Авраама Кидонского, которые практиковали радикальные формы отшельничества. В ряду аскетических сочинений Мар Афрема важное место занимает мемра (метризованная гомилия) «Об отшельниках». Она принадлежит к циклу сочинений и интересна прежде всего описанием форм местных особенностей аскетической жизни (īḥı̄ ḏayūṯā) в Верхней Месопотамии и Сирии. В ней описаны практики пустынного отшельничества и социальной самоизоляции, которые связываются с начальным этапом «мессалианского» движения (национального сирийского аскетизма). Статья сопровождается переводом стихов 1-100 мемры. The article (being the 1st part of the cycle) is dedicated to the ascetic themes in Mār Aphrem the of Nisibis (St. Ephrem the Syrian) treated in different parts of his corpus. Asceticism is reflecxted in mār Aphrem under three main forms: city asceticism, wandering asceticism (xeniteia) and the sub-form of the latter, boskoi-asceticism. The wandering tradition got strog criticism in the Latin and Greek tradition as gyrovagi and ‘messalians’. In the Syriac tradition, the competition between wanderinf and coenobion lasted much longer. Aphrem’s mêmrā (metrical homily) On the hermits and solitaries belongs to the ascetical cycle and is interesting, first of all, by its description of the local forms of asceticism (īḥıḏayūṯā) in Upper Mesopotamia and Syria. It describes the practices of desert hermitage and social self-isolation, which are associated with the initial stage of the ‘messalian’ movement which turns to be a form of the national Syrian asceticism. The translation of verses 1-100 of the memra accompanies the text.

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Wolski, Jan Mikołaj. "Autoproscoptae, Bogomils and Messalians in the 14th Century Bulgaria." Studia Ceranea 4 (December 30, 2014): 233–41. http://dx.doi.org/10.18778/2084-140x.04.15.

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This paper discusses the use of the names of heresies: bogomilism, messalianism and the heresy of autoproscoptae in 14th century Bulgarian sources. The author underlines that the names of bogomilism and messalianism do not always refer to dualism. Two wider unknown examples of such use of the name “messalinism” are recalled. In the Pseudo-Zonaras Nomocanon (CIAI 1160), the name “messalianism” is treated as being equal to the “heresy of autoproscoptae”. In the Rule for hermits, messalians are presented not as heretics, but as monks disregarding their rules.

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Muravyev, Alexey. "Mṣalyanuṯā 6. Notes on the dossier of “Messalian heresy”: the riddle of Lampetius." St. Tikhons' University Review. Series III. Phylology 62 (March 31, 2020): 31–57. http://dx.doi.org/10.15382/sturiii202062.31-57.

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8

Szram, Mariusz. "Wczesnochrześcijańskie ruchy paramonastyczne na podstawie Diversarum hereseon liber Filastriusza z Brescii oraz innych katalogów herezji." Vox Patrum 70 (December 12, 2018): 217–26. http://dx.doi.org/10.31743/vp.3206.

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The catalog of the heresies of Filastrius of Brescia, like other early Christian collections of informations about heterodox movements at the time, testifies the existence of groups characterized by excessively rigorous asceticism. Their description is the subject of the article. Most of these unorthodox paramonastic movements were based on the Gnostic and Manichean assumptions. The groups that accentuated the exaggerated role of prayer, among which the Messialians were the leaders, have gained wide coverage. Descriptions of their activities take up a lot of space in the early Christian catalogs of heresies, especially in the case of John of Damascus. Filastrius, however, for some reason misguided the activity of the Messalians. This fact requires a careful treatment of the historical credibility of his work on heresies.

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9

Kamczyk, Wojciech. "Spiritual and Moral Implications of Baptism According to Mark the Hermit." Collectanea Theologica 90, no. 5 (March 29, 2021): 505–22. http://dx.doi.org/10.21697/ct.2020.90.5.21.

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By taking up the problem of baptism in his writings, Mark the Hermit responds to the tendencies of the Messalians, who denied the value of baptism. Pointing to the consequences of the sacrament, he emphasizes its effectiveness in terms of being rescued from the corollaries of Adam’s sin, restoring freedom and the ability to fulfill the commandments. He emphasizes the priority and efficacy of grace given in a secret manner at the time of baptism. He reminds, however, that baptism does not deprive man of free will, but it can support it in fulfilling the law of God. He also emphasizes the mysterious indwelling of the entire Holy Trinity in the heart of the baptized and its activity. For Mark the Hermit baptism itself also involves “being placed in the paradise of the Church,” which he understands as the ability to perform acts of love towards one’s brothers.

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Figueira, Robert C., and Columba Stewart. ""Working the Earth of the Heart": The Messalian Controversy in History, Texts, and Language to AD 431." American Historical Review 98, no. 5 (December 1993): 1581. http://dx.doi.org/10.2307/2167094.

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Dissertations / Theses on the topic "Messalianen"

1

Stewart, Columba Andrew. "Working the earth of the heart : the language of Christian experience of the Messalian controversy, the writings of Ps-Macarius, and the Liber graduum." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314937.

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Patrin, Viacheslav. "La prière dans les Apophtegmes des Pères." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040066.

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Les Apophtegmes des Pères sont parvenus sous la forme de deux collections classiques de la fin du Ve s. qui regroupent les dits des grands ascètes surtout égyptiens des IVe-Ve s., ainsi que des anecdotes illustrant leur enseignement. C’est cette littérature fragmentaire, si influente, qui est étudiée ici pour déterminer ce qu’a été la prière de ces grands moines. Après une présentation des collections, une première partie est consacrée à la terminologie, puis à la typologie et aux modalités de la prière étudiées avec l’aide d’autres textes monastiques de même époque. La deuxième partie, sur le contexte historique, souligne l’importance pour l’évolution de la prière monastique qu’ont eue la polémique avec les messaliens, et celle avec les origénistes. Un dernier chapitre est consacré à un cas particulier important, celui d’Antoine le Grand, qui nous est connu par les Apophtegmes, mais aussi par ses lettres et la Vie que lui consacre Athanase
The Apophtegmata Patrum reached us in the form of two classical collections of the late fifth century which regroup the sayings of the great ascetics of the fourth and the fifth century, especially Egyptian ones, as well as anecdotes illustrating their teaching. This influential, fragmentary literature is studied here in order to determine what the prayer of those great monks was. After the presentation of collections, Part I is devoted to terminology, then to typology and modalities of prayer which were studied with the help of other monastic texts of the same epoch. Part II examines the historical background and highlights the importance of the controversy with Messalians, and that with Origenists, for the evolution of the monastic prayer. The last chapter is dedicated to an important particular case, that of Anthony the Great, who is known to us by the Apophtegmata, as well as by his letters and his Life written by Athanasius

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Books on the topic "Messalianen"

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"Working the earth of the heart": The Messalian controversy in history, texts, and language to A.D. 431. Oxford: Clarendon Press, 1991.

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Messalianismus und Antimessalianismus: Ein Beispiel ostkirchlicher Ketzergeschichte. Göttingen: Vandenhoeck & Ruprecht, 1998.

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Macarius. Discorsi e dialoghi spirituali. Praglia: Edizioni scritti monastici, Abbazia di Praglia, 1988.

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4

Caner, Daniel Folger. Wandering, Begging Monks: Spiritual Authority and the Promotion of Monasticism in Late Antiquity. University of California Press, 2020.

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Wandering, Begging Monks: Spiritual Authority and the Promotion of Monasticism in Late Antiquity. University of California Press, 2002.

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Caner, Daniel Folger. Wandering, Begging Monks: Spiritual Authority and the Promotion of Monasticism in Late Antiquity. University of California Press, 2002.

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Russell, Norman. Gregory Palamas and the Making of Palamism in the Modern Age. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199644643.001.0001.

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‘Palamism’ is not a neutral term. It was devised in the early twentieth century by a Roman Catholic scholar, Martin Jugie, to indicate a system of thought developed in the fourteenth century by Gregory Palamas and validated by several Orthodox Church councils that Jugie considered erroneous and therefore indicative of the fallibility of Orthodox teaching. In opposition to Jugie, Orthodox scholars, principally John Meyendorff, proposed a different interpretation of Palamism that in many ways was just as ideologically motivated. The first part of this book examines the debates generated by Meyendorff’s classic Introduction à l’étude de Grégoire Palamas and the new directions that have been taken since then by both Western and Orthodox scholars. The second part, in response to a call by Robert Sinkewicz to raise ‘the larger questions’, explores the issues raised by the controversy initiated by Barlaam of Calabria in 1340 with his denunciation of Palamas as a ‘Messalian’ heretic. These issues concern the nature of doctrinal development, the sense in which a human being can participate in God, the meaning of grace, the character of symbols, and the context of divine–human communion. Palamas developed his distinction between the divine essence and the energies precisely in order to defend the reality of such communion as deification. It is argued that he did not reify the distinction but at the same time held that it was more than merely notional. Finally, it is suggested that Palamas has a valuable contribution to make to current debates on the relationship between divine transcendence and divine immanence.

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Book chapters on the topic "Messalianen"

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"Demons Among The Messalians." In Demons and the Devil in Ancient and Medieval Christianity, 183–91. BRILL, 2011. http://dx.doi.org/10.1163/ej.9789004196179.i-257.59.

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Chadwick, Henry. "Messalians: The Macarian Homilies." In The Church in Ancient Society, 411–14. Oxford University Press, 2001. http://dx.doi.org/10.1093/0199246955.003.0044.

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"5. Ps.-Makarios und die Messalianer." In Messalianismus und Antimessalianismus, 176–238. Göttingen: Vandenhoeck & Ruprecht, 1998. http://dx.doi.org/10.13109/9783666551796.176.

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"10. Ps.-Makarios, die Messalianer und die ostkirchliche Häresiographie." In Messalianismus und Antimessalianismus, 342–45. Göttingen: Vandenhoeck & Ruprecht, 1998. http://dx.doi.org/10.13109/9783666551796.342.

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Segovia, Carlos A. "Messalianism, Binitarianism, and the East-Syrian Background of the Qur’ān." In Remapping Emergent Islam. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462988064_ch04.

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The theology of the earliest quranic layers displays a puzzling characteristic: it is overtly binitarian. Through the interplay and alignment of quranic discourse analysis, structuralist-Marxist epistemology, and Lacanian psychoanalysis, Segovia uncovers the most plausible historical setting of the early binitarian theology of the Qur’ān in light of the east-Syrian monastic crisis of the early seventh century and the role played in it by the Messalians.

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"Are there Messalian Syneisakts in Gregory of Nyssa’s De virginitate 23,4?" In Gregory of Nyssa: Contra Eunomium III. An English Translation with Commentary and Supporting Studies, 704–17. BRILL, 2014. http://dx.doi.org/10.1163/9789004268258_030.

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Caner, Daniel. "In Support of “People Who Pray”Apostolic Monasticism and the Messalian Controversy." In Wandering, Begging MonksSpiritual Authority and the Promotion of Monasticism in Late Antiquity, 83–125. University of California Press, 2002. http://dx.doi.org/10.1525/california/9780520233249.003.0004.

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"3. In Support of “People Who Pray”: Apostolic Monasticism and the Messalian Controversy." In Wandering, Begging Monks, 83–125. University of California Press, 2019. http://dx.doi.org/10.1525/9780520928503-006.

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"Der Streit über die Wirkung der Taufe im frühen Mönchtum. Die Taufe bei Makarios/Symeon, Markos Eremites und den Messalianern." In Ablution, Initiation, and Baptism, 1305–46. De Gruyter, 2011. http://dx.doi.org/10.1515/9783110247534.1305.

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