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Journal articles on the topic 'Messalianer'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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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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2

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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3

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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4

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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5

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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Abstract:

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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6

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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7

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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10

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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11

Творогов, Андрей Сергеевич. "«Messalian» and «Bogomil» Fragments in Russian and Greek Translations of the «Orationes» of St. Simeon the New Theologian." Метафраст, no. 2(2) (June 15, 2019): 62–76. http://dx.doi.org/10.31802/2658-770x-2019-2-2-62-76.

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В статье проводится сравнение фрагментов из оригинальных Слов корпуса «33 Слов», приписываемого прп. Симеону Новому Богослову, с их переводами: новогреческим Дионисия Загорейского и русским - свт. Феофана Затворника. Согласно исследованиям Ж. Гуйяра, автором этих Слов может быть Константин Хрисомалл, осуждённый в ересях богомильства, мессалианства и энтузиазма на соборе 1140 г. в Константинополе. Анализируются отличия переводов от оригинала и текста соборного постановления. Обосновывается необходимость при дальнейших переизданиях русского перевода свт. Феофана снабжать его комментариями относительно сомнительного авторства отдельных Слов и краткой информацией об их возможном авторе. The article compares fragments from the original sermons of the corpus «33 Sermons» attributed to St. Symeon the New Theologian with their translations: the Modern Greek translations by Dionysius Causocalybites and the Russian translations by St. Theophanes the Recluse. According to the research of J. Guillard, the author of these Sermons may be Constantine Chrysomallus, condemned for the heresies of the Bogomils, Messalianism and Enthusiasm at the Council of 1140 in Constantinople. The differences between the translations and the original and the text of the Council resolution are analyzed. The author explaines that further reprints of Russian translations by St. Theophanes should be supplied commentary concerning doubtful authorship of separate Semons and short information on their possible author.

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12

McGinn, Bernard. ""Working the Earth of the Heart": The Messalian Controversy in History, Texts, and Language to AD 431. Columba Stewart." Journal of Religion 75, no. 1 (January 1995): 113–14. http://dx.doi.org/10.1086/489519.

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13

Czyżewski, Bogdan. "Freedom and Grace in the Teaching of Mark the Hermit." Collectanea Theologica 90, no. 5 (March 29, 2021): 523–36. http://dx.doi.org/10.21697/ct.2020.90.5.22.

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Mark the Hermit is one of the most important theoreticians of ascetic life in the ancient Church. In his ascetic writings, he takes up a number of subjects, including teaching about freedom and grace. This is not a systematic doctrine, but rather statements scattered in his works, occasional, often similar to each other. “Freedom” is defined by St. Mark the Hermit by the term ἐλευθερία, while “grace” – by the term χάρις. He also reminds us that freedom is given to man by Christ; man also receives it in the sacrament of baptism, because it frees him from the burden of sin. Grace, in turn, is presented by Mark the Hermit always as a gift from God given to man. Therefore, the Kingdom of Heaven is a gift, and not a reward for deeds, and the salvation that we receive from Christ is also grace. St Mark the Hermit’s teaching on freedom and grace certainly differs from the views of the Messalian sect, whose followers did not want to admit that grace and freedom are given to the baptised, so that they can perfect themselves throughout their lives and become similar to God.

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14

Trigg, Joseph W. "“Working the Earth of the Heart”: The Messalian Controversy in History, Texts, and Language to AD 431. By O.S.B Columba Stewart. Oxford: Oxford University Press, 1991. x + 340 pp. $79.00." Church History 65, no. 2 (June 1996): 254–55. http://dx.doi.org/10.2307/3170295.

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15

Wickham, L. R. "‘Working the earth of the heart’: The Messalian Controversy in History, Texts and Language to AD 431. By Columba Stewart OSB. Oxford, Clarendon Press, 1991. Pp. x + 340. No price." Scottish Journal of Theology 47, no. 3 (August 1994): 382–83. http://dx.doi.org/10.1017/s0036930600046299.

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16

L. Brooke, C. N. "Working the Earth of the Heart. The Messalian controversy in history, texts, and language to AD 431 By Columba Stewart OSB. (Oxford Theological Monographs.) Pp. xi + 340. Oxford: Clarendon Press, 1991. £40. o 19 826736." Journal of Ecclesiastical History 44, no. 4 (October 1993): 702–4. http://dx.doi.org/10.1017/s0022046900077915.

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17

"Columba Stewart. “Working the Earth of the Heart”: The Messalian Controversy in History, Texts, and Language to AD 431. (Oxford Theological Monographs.) New York: Clarendon Press of Oxford University Press. 1991. Pp. xi, 340. $79.00." American Historical Review, December 1993. http://dx.doi.org/10.1086/ahr/98.5.1581.

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