Zwischen Bekennerstolz und Konsensfindung: Konzile und Konzilstheorie in der Geschichtsschreibung des ausgehenden sechsten Jahrhunderts
This contribution discusses four works that were composed during the first decades after the council and the Council of Chalcedon: The Chronicle of Ps.-Zachariah of Mytilene, the History of the Holy Fathers by Barḥadbshabba, and the Church Histories written by Evagrius Scholasticus and John of Ephes...
| Main Author: | |
|---|---|
| Format: | Print Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2020
|
| In: |
Konzilien und kanonisches Recht in Spätantike und frühem Mittelalter
Year: 2020, Pages: 107-132 |
| Standardized Subjects / Keyword chains: | B
Council
/ History
/ Church history studies 500-600
|
| IxTheo Classification: | KAD Church history 500-900; early Middle Ages KCC Councils |
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| 520 | |a This contribution discusses four works that were composed during the first decades after the council and the Council of Chalcedon: The Chronicle of Ps.-Zachariah of Mytilene, the History of the Holy Fathers by Barḥadbshabba, and the Church Histories written by Evagrius Scholasticus and John of Ephesus.While they differ in language (Greek or Syriac) and confessional outlook (Chalcedonianism or Miaphysitism), they all concern councils, which were often highly contested between various Christian groups. Scholars usually read the narratives in order to reconstruct the historical events, but the narratives also provide an excellent opportunity for a multi-perspective analysis of councils and the underlying ideological concepts. | ||
| 520 | |a There are some basic commonalities: All the authors taken into consideration criticise the use of violence during synods and regard the Council of Nicaea 325 as canonical and exemplary. Most authors are convinced that henceforth a pious emperor is able and entitled to hold a successful council. Barḥadbshabba, however, claims that Constantine consigned all the power to the bishops. They all accept the Council of Constantinople 381 but focus their attention on the council of 431, which is contentious. Evagrius starts his work from this council, which he believes was successful, while Barḥadbshabba condemns it completely. The series of synods from 448 to 451 is highly contested since the Council of Chalcedon, ended in 451, was offensive to certain groups. These groups developed into miaphysitic churches. But not even Evagrius, although being close to the Chalcedonians, was completely happy about it. Justinian’s council of 553 in Constantinople is less contentious, but does not enjoy much respect. | ||
| 520 | |a All non-Chalcedonian groups highlight the importance of holy men who fight courageously (but not necessarily with success) for true belief. Evagrius, however, underlines that seeking he truth is an on-going task of councils. Thus, all authors accept the council although they know that councils are disruptive. But a successful council was almost impossible at this time because most groups attached more importance on true confession than on consensus. | ||
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