Reception to the Antiochene tradition by East Syrians: monasteries vs. Schools
As is known, from the 5th to early 7th centuries, the Church of the East, which existed in Sasanian Iran, was adopting the Christological teaching of the School of Antioch. A study of the Syriac and Greek sources allows one to divide this process into two parts, i.e. the reception of Christology of...
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Evgenii Zabolotnyi [verfasserIn] |
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E-Artikel |
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Russisch |
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2019 |
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In: Vestnik Pravoslavnogo Svâto-Tihonovskogo Gumanitarnogo Universiteta: Seriâ III. Filologiâ - St. Tikhon's University, 2017, 61(2019), 61, Seite 38-52 |
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volume:61 ; year:2019 ; number:61 ; pages:38-52 |
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| 520 | |a As is known, from the 5th to early 7th centuries, the Church of the East, which existed in Sasanian Iran, was adopting the Christological teaching of the School of Antioch. A study of the Syriac and Greek sources allows one to divide this process into two parts, i.e. the reception of Christology of Theodore of Mopsuestia and the reception of the doctrine of Nestorius which were carried out by Narsai († not earlier than 502) and Babai the Great († between 628 and 630) respectively. In this connection, it is important to study the problem of institutions which furthered the perception of Theodorianism and Nestorianism among the East Syrians. This article shows that up to the mid-6th century, the reception of the Antiochene tradition was carried out through the schools of Edessa and Nisibis, rather than through monasteries. Moreover, at the beginning of this period the monastic tradition was not particularly strong. This situation already started to be changed by Catholicos Mar Aba I (537/40– 552). However, it is Babai the Great who united the two traditions, i.e. the academic tradition, which had its origin in the activity of Narsai and his relative Abraham of Beth-Rabban († 569), and the monastic tradition, associated with Abraham of Kashkar († 588), the founder of the Great Monastery on Mount Izla. It was Babai who was the third abbot of this monastery and later the actual locum tenens of the see of Seleucia- Ctesiphon, who turned East Syrian monasteries into centres of the Nestorianisation of the Church of the East. | ||
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(DE-627)DOAJ068922930 (DE-599)DOAJ0c97568344fe47ba9ee2149054d2b19d DE-627 ger DE-627 rakwb rus P1-1091 PN1-6790 Evgenii Zabolotnyi verfasserin aut Reception to the Antiochene tradition by East Syrians: monasteries vs. Schools 2019 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier As is known, from the 5th to early 7th centuries, the Church of the East, which existed in Sasanian Iran, was adopting the Christological teaching of the School of Antioch. A study of the Syriac and Greek sources allows one to divide this process into two parts, i.e. the reception of Christology of Theodore of Mopsuestia and the reception of the doctrine of Nestorius which were carried out by Narsai († not earlier than 502) and Babai the Great († between 628 and 630) respectively. In this connection, it is important to study the problem of institutions which furthered the perception of Theodorianism and Nestorianism among the East Syrians. This article shows that up to the mid-6th century, the reception of the Antiochene tradition was carried out through the schools of Edessa and Nisibis, rather than through monasteries. Moreover, at the beginning of this period the monastic tradition was not particularly strong. This situation already started to be changed by Catholicos Mar Aba I (537/40– 552). However, it is Babai the Great who united the two traditions, i.e. the academic tradition, which had its origin in the activity of Narsai and his relative Abraham of Beth-Rabban († 569), and the monastic tradition, associated with Abraham of Kashkar († 588), the founder of the Great Monastery on Mount Izla. It was Babai who was the third abbot of this monastery and later the actual locum tenens of the see of Seleucia- Ctesiphon, who turned East Syrian monasteries into centres of the Nestorianisation of the Church of the East. schools of edessa and nisibis syriac christianity east syrian tradition nestorianism monasticism intellectual history church of the east persia byzantium syria narsai mar aba ι babai the great nestorius theodore of mopsuestia эдесская и нисибинская школы сирийское христианство восточно-сирийская традиция несторианство монашество интеллектуальная жизнь церковь востока персия византия сирия нарсай мар ава i баввай великий несторий феодор мопсуестийский Philology. Linguistics Literature (General) In Vestnik Pravoslavnogo Svâto-Tihonovskogo Gumanitarnogo Universiteta: Seriâ III. Filologiâ St. Tikhon's University, 2017 61(2019), 61, Seite 38-52 (DE-627)1760634824 24094897 nnns volume:61 year:2019 number:61 pages:38-52 http://dx.doi.org/10.15382/sturIII201961.38-52 kostenfrei https://doaj.org/article/0c97568344fe47ba9ee2149054d2b19d kostenfrei http://periodical.pstgu.ru/ru/pdf/article/7065 kostenfrei https://doaj.org/toc/1991-6485 Journal toc kostenfrei https://doaj.org/toc/2409-4897 Journal toc kostenfrei GBV_USEFLAG_A SYSFLAG_A GBV_DOAJ AR 61 2019 61 38-52 |
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(DE-627)DOAJ068922930 (DE-599)DOAJ0c97568344fe47ba9ee2149054d2b19d DE-627 ger DE-627 rakwb rus P1-1091 PN1-6790 Evgenii Zabolotnyi verfasserin aut Reception to the Antiochene tradition by East Syrians: monasteries vs. Schools 2019 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier As is known, from the 5th to early 7th centuries, the Church of the East, which existed in Sasanian Iran, was adopting the Christological teaching of the School of Antioch. A study of the Syriac and Greek sources allows one to divide this process into two parts, i.e. the reception of Christology of Theodore of Mopsuestia and the reception of the doctrine of Nestorius which were carried out by Narsai († not earlier than 502) and Babai the Great († between 628 and 630) respectively. In this connection, it is important to study the problem of institutions which furthered the perception of Theodorianism and Nestorianism among the East Syrians. This article shows that up to the mid-6th century, the reception of the Antiochene tradition was carried out through the schools of Edessa and Nisibis, rather than through monasteries. Moreover, at the beginning of this period the monastic tradition was not particularly strong. This situation already started to be changed by Catholicos Mar Aba I (537/40– 552). However, it is Babai the Great who united the two traditions, i.e. the academic tradition, which had its origin in the activity of Narsai and his relative Abraham of Beth-Rabban († 569), and the monastic tradition, associated with Abraham of Kashkar († 588), the founder of the Great Monastery on Mount Izla. It was Babai who was the third abbot of this monastery and later the actual locum tenens of the see of Seleucia- Ctesiphon, who turned East Syrian monasteries into centres of the Nestorianisation of the Church of the East. schools of edessa and nisibis syriac christianity east syrian tradition nestorianism monasticism intellectual history church of the east persia byzantium syria narsai mar aba ι babai the great nestorius theodore of mopsuestia эдесская и нисибинская школы сирийское христианство восточно-сирийская традиция несторианство монашество интеллектуальная жизнь церковь востока персия византия сирия нарсай мар ава i баввай великий несторий феодор мопсуестийский Philology. Linguistics Literature (General) In Vestnik Pravoslavnogo Svâto-Tihonovskogo Gumanitarnogo Universiteta: Seriâ III. Filologiâ St. Tikhon's University, 2017 61(2019), 61, Seite 38-52 (DE-627)1760634824 24094897 nnns volume:61 year:2019 number:61 pages:38-52 http://dx.doi.org/10.15382/sturIII201961.38-52 kostenfrei https://doaj.org/article/0c97568344fe47ba9ee2149054d2b19d kostenfrei http://periodical.pstgu.ru/ru/pdf/article/7065 kostenfrei https://doaj.org/toc/1991-6485 Journal toc kostenfrei https://doaj.org/toc/2409-4897 Journal toc kostenfrei GBV_USEFLAG_A SYSFLAG_A GBV_DOAJ AR 61 2019 61 38-52 |
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Reception to the Antiochene tradition by East Syrians: monasteries vs. Schools |
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As is known, from the 5th to early 7th centuries, the Church of the East, which existed in Sasanian Iran, was adopting the Christological teaching of the School of Antioch. A study of the Syriac and Greek sources allows one to divide this process into two parts, i.e. the reception of Christology of Theodore of Mopsuestia and the reception of the doctrine of Nestorius which were carried out by Narsai († not earlier than 502) and Babai the Great († between 628 and 630) respectively. In this connection, it is important to study the problem of institutions which furthered the perception of Theodorianism and Nestorianism among the East Syrians. This article shows that up to the mid-6th century, the reception of the Antiochene tradition was carried out through the schools of Edessa and Nisibis, rather than through monasteries. Moreover, at the beginning of this period the monastic tradition was not particularly strong. This situation already started to be changed by Catholicos Mar Aba I (537/40– 552). However, it is Babai the Great who united the two traditions, i.e. the academic tradition, which had its origin in the activity of Narsai and his relative Abraham of Beth-Rabban († 569), and the monastic tradition, associated with Abraham of Kashkar († 588), the founder of the Great Monastery on Mount Izla. It was Babai who was the third abbot of this monastery and later the actual locum tenens of the see of Seleucia- Ctesiphon, who turned East Syrian monasteries into centres of the Nestorianisation of the Church of the East. |
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As is known, from the 5th to early 7th centuries, the Church of the East, which existed in Sasanian Iran, was adopting the Christological teaching of the School of Antioch. A study of the Syriac and Greek sources allows one to divide this process into two parts, i.e. the reception of Christology of Theodore of Mopsuestia and the reception of the doctrine of Nestorius which were carried out by Narsai († not earlier than 502) and Babai the Great († between 628 and 630) respectively. In this connection, it is important to study the problem of institutions which furthered the perception of Theodorianism and Nestorianism among the East Syrians. This article shows that up to the mid-6th century, the reception of the Antiochene tradition was carried out through the schools of Edessa and Nisibis, rather than through monasteries. Moreover, at the beginning of this period the monastic tradition was not particularly strong. This situation already started to be changed by Catholicos Mar Aba I (537/40– 552). However, it is Babai the Great who united the two traditions, i.e. the academic tradition, which had its origin in the activity of Narsai and his relative Abraham of Beth-Rabban († 569), and the monastic tradition, associated with Abraham of Kashkar († 588), the founder of the Great Monastery on Mount Izla. It was Babai who was the third abbot of this monastery and later the actual locum tenens of the see of Seleucia- Ctesiphon, who turned East Syrian monasteries into centres of the Nestorianisation of the Church of the East. |
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As is known, from the 5th to early 7th centuries, the Church of the East, which existed in Sasanian Iran, was adopting the Christological teaching of the School of Antioch. A study of the Syriac and Greek sources allows one to divide this process into two parts, i.e. the reception of Christology of Theodore of Mopsuestia and the reception of the doctrine of Nestorius which were carried out by Narsai († not earlier than 502) and Babai the Great († between 628 and 630) respectively. In this connection, it is important to study the problem of institutions which furthered the perception of Theodorianism and Nestorianism among the East Syrians. This article shows that up to the mid-6th century, the reception of the Antiochene tradition was carried out through the schools of Edessa and Nisibis, rather than through monasteries. Moreover, at the beginning of this period the monastic tradition was not particularly strong. This situation already started to be changed by Catholicos Mar Aba I (537/40– 552). However, it is Babai the Great who united the two traditions, i.e. the academic tradition, which had its origin in the activity of Narsai and his relative Abraham of Beth-Rabban († 569), and the monastic tradition, associated with Abraham of Kashkar († 588), the founder of the Great Monastery on Mount Izla. It was Babai who was the third abbot of this monastery and later the actual locum tenens of the see of Seleucia- Ctesiphon, who turned East Syrian monasteries into centres of the Nestorianisation of the Church of the East. |
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A study of the Syriac and Greek sources allows one to divide this process into two parts, i.e. the reception of Christology of Theodore of Mopsuestia and the reception of the doctrine of Nestorius which were carried out by Narsai († not earlier than 502) and Babai the Great († between 628 and 630) respectively. In this connection, it is important to study the problem of institutions which furthered the perception of Theodorianism and Nestorianism among the East Syrians. This article shows that up to the mid-6th century, the reception of the Antiochene tradition was carried out through the schools of Edessa and Nisibis, rather than through monasteries. Moreover, at the beginning of this period the monastic tradition was not particularly strong. This situation already started to be changed by Catholicos Mar Aba I (537/40– 552). However, it is Babai the Great who united the two traditions, i.e. the academic tradition, which had its origin in the activity of Narsai and his relative Abraham of Beth-Rabban († 569), and the monastic tradition, associated with Abraham of Kashkar († 588), the founder of the Great Monastery on Mount Izla. It was Babai who was the third abbot of this monastery and later the actual locum tenens of the see of Seleucia- Ctesiphon, who turned East Syrian monasteries into centres of the Nestorianisation of the Church of the East.</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">schools of edessa and nisibis</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">syriac christianity</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">east syrian tradition</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">nestorianism</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">monasticism</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">intellectual history</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">church of the east</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">persia</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">byzantium</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">syria</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">narsai</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">mar aba ι</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">babai the great</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">nestorius</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">theodore of mopsuestia</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">эдесская и нисибинская школы</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">сирийское христианство</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">восточно-сирийская традиция</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">несторианство</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">монашество</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">интеллектуальная жизнь</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">церковь востока</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">персия</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">византия</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">сирия</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">нарсай</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">мар ава i</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">баввай великий</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">несторий</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">феодор мопсуестийский</subfield></datafield><datafield tag="653" ind1=" " ind2="0"><subfield code="a">Philology. Linguistics</subfield></datafield><datafield tag="653" ind1=" " ind2="0"><subfield code="a">Literature (General)</subfield></datafield><datafield tag="773" ind1="0" ind2="8"><subfield code="i">In</subfield><subfield code="t">Vestnik Pravoslavnogo Svâto-Tihonovskogo Gumanitarnogo Universiteta: Seriâ III. Filologiâ</subfield><subfield code="d">St. Tikhon's University, 2017</subfield><subfield code="g">61(2019), 61, Seite 38-52</subfield><subfield code="w">(DE-627)1760634824</subfield><subfield code="x">24094897</subfield><subfield code="7">nnns</subfield></datafield><datafield tag="773" ind1="1" ind2="8"><subfield code="g">volume:61</subfield><subfield code="g">year:2019</subfield><subfield code="g">number:61</subfield><subfield code="g">pages:38-52</subfield></datafield><datafield tag="856" ind1="4" ind2="0"><subfield code="u">http://dx.doi.org/10.15382/sturIII201961.38-52</subfield><subfield code="z">kostenfrei</subfield></datafield><datafield tag="856" ind1="4" ind2="0"><subfield code="u">https://doaj.org/article/0c97568344fe47ba9ee2149054d2b19d</subfield><subfield code="z">kostenfrei</subfield></datafield><datafield tag="856" ind1="4" ind2="0"><subfield code="u">http://periodical.pstgu.ru/ru/pdf/article/7065</subfield><subfield code="z">kostenfrei</subfield></datafield><datafield tag="856" ind1="4" ind2="2"><subfield code="u">https://doaj.org/toc/1991-6485</subfield><subfield code="y">Journal toc</subfield><subfield code="z">kostenfrei</subfield></datafield><datafield tag="856" ind1="4" ind2="2"><subfield code="u">https://doaj.org/toc/2409-4897</subfield><subfield code="y">Journal toc</subfield><subfield code="z">kostenfrei</subfield></datafield><datafield tag="912" ind1=" " ind2=" "><subfield code="a">GBV_USEFLAG_A</subfield></datafield><datafield tag="912" ind1=" " ind2=" "><subfield code="a">SYSFLAG_A</subfield></datafield><datafield tag="912" ind1=" " ind2=" "><subfield code="a">GBV_DOAJ</subfield></datafield><datafield tag="951" ind1=" " ind2=" "><subfield code="a">AR</subfield></datafield><datafield tag="952" ind1=" " ind2=" "><subfield code="d">61</subfield><subfield code="j">2019</subfield><subfield code="e">61</subfield><subfield code="h">38-52</subfield></datafield></record></collection>
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