Die Synode von 843 als Wendepunkt in der Bekämpfung von Häresien in Byzanz: der Fall des “Synodikons der Orthodoxie”
In 843, the Council of the Church of Constantinople under Patriarch Methodios I (843–847) solemnly condemned the iconoclastic heresy and proclaimed a renewal of the entire Church through the restoration of the cult of icons. The synod must have issued a very interesting ecclesiastical document, the...
| 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: 251-260 |
| Standardized Subjects / Keyword chains: | B
Council
/ Constantinople
/ Kirchengeschichte 843
/ Iconoclasm
/ Heresy
|
| IxTheo Classification: | KAD Church history 500-900; early Middle Ages KCC Councils SB Catholic Church law |
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| 245 | 1 | 4 | |a Die Synode von 843 als Wendepunkt in der Bekämpfung von Häresien in Byzanz |b der Fall des “Synodikons der Orthodoxie” |c Kirill A. Maksimovič |
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| 520 | |a In 843, the Council of the Church of Constantinople under Patriarch Methodios I (843–847) solemnly condemned the iconoclastic heresy and proclaimed a renewal of the entire Church through the restoration of the cult of icons. The synod must have issued a very interesting ecclesiastical document, the so-called “Synodikon of Orthodoxy”, written beyond any doubt by Methodios himself. This document has a complex nature; it combines features of diverse genres such as homiletics, church chronicles, liturgical books and theological treatises. The present article addresses some controversial questions concerning the provenience, literary character, and social functions of the Synodikon. It argues that the Synodikon demonstrates features of a legal text alongside the genres mentioned above. Although it is preserved only in a version that underwent multiple revisions and the reconstruction of its primitive form remains highly hypothetical, we can assume a relatively complex structure already in the original version of the Synodikon. From that time, it was constantly enlarged over the centuries through additions of “eternal memories” for champions of orthodoxy along with anathemas for heretics. By the end of the Byzantine era, it had become a very voluminous text which no longer had a direct reference to the restoration of icons. The regular solemn proclamation of this text at the annual Feast of Orthodoxy on the first Sunday of Lent marked a turning point in the suppression of heresies in Byzantium. Namely, through the proclamation of the Synodikon of Orthodoxy the anti-heretical propaganda in Byzantium from 843 on assumed a total (empire- wide), regular, and solemn character never seen before. Other communities, the Georgians and Slavs, then adopted the Synodikon as means of “informational warfare” against heretics, so that this text has enjoyed almost the longest period of continuous use out of the entire corpus of Byzantine literature. | ||
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