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Iordanes a Iamblichos

100%

Doležal S.

Listy filologické (Folia philologica)

2016

vol. 139

issue 3-4

301-314

There is a brief mention of a certain Iamblichus in the Romana, a treatise on Roman history by Jordanes. Judging from the place Iamblichus holds in the structure of the Romana, we can safely assume that he must have been important to Jordanes and his views. Because no known author can be identified with him, we must turn our attention to all known bearers of that name. There is, in fact, only one Iamblichus who can be seriously considered: a physician living in Constantinople in the mid-6th century. He is known only through a poem (Anthologia Graeca, XVI,272) by Leontios, a lawyer who also lived in the mid-6th century Constantinople. According to him, this Iamblichus taught “wisdom”, which seems to mean educational lectures for general public. Leontios emphasizes that Iamblichus never took money for his teaching. While exact identification of Jordanes’ Iamblichus remains elusive, he may very well have been a Greek-speaking, erudite doctor (and – judging by the name – a Syrian), who taught Jordanes at some point during the first half of the 6th century.

Cezary z Arles wobec paenitentia secunda w VI wieku

63%

Kasprzak D.

Polonia Sacra

2020

vol. 24

issue 4

It seems that the homilies of Caesarius, Bishop of Arles, about the faithful having access to canonical penance, were characterized by a sensitivity to the faithful and what was possible for them to practically obtain. The systematic tightening of the standards of public penance, undertaken by subsequent Gallic synods and their legalistic treatment of it, led to a crisis of this practice in the Church of Gaul in the first half of the sixth century. Caesarius, observing the norms of official canonical penance in his teaching, accepted the custom of the vast majority of the faithful, who postponed public penance until the last moments of their lives. So with that in mind, he urged them to make an effort in faith and to be constantly converted. Repentance become the way to practise this Christian conversion. Making it possible for the faithful to prepare themselves throughout their lives through acts of repentance, to be ready for canonical penance at the end of life. Caesarius’s encouragement, however, remained ineffective, since Columba and his brothers, when they appeared in Gaul in the early seventh century, did not continue to follow this practice of canonical penance within the Church.

Wydaje się, że wezwania Cezarego, biskupa Arles, dotyczące przystępowania wiernych do pokuty kanonicznej, odznaczały się wyczuciem wiernych oraz ich realnych możliwości. Systematyczne zaostrzanie norm pokuty publicznej, podejmowane przez kolejne synody galijskie i jej legalistyczne traktowanie, doprowadziło do kryzysu tej praktyki w Kościele Galii w 1. połowie VI wieku. Cezary, przestrzegając w swym nauczaniu norm oficjalnej pokuty kanonicznej, zaakceptował jednak zwyczaj zdecydowanej większości wiernych, którzy odkładali pokutę publiczną na ostatnie chwile życia. Wzywał ich natomiast do podjęcia wysiłku w wierze i do stałego nawracania się. Pokutowanie przez całe życie stało się w jego nauczaniu synonimem chrześcijańskiej metanoi. W ten sposób wierni stale mogli się przygotowywać do owocnego podjęcia pokuty kanonicznej, podejmowanej zwyczajowo pod koniec życia. Zachęty Cezarego pozostały jednak bezskuteczne, skoro Kolumban i jego bracia, kiedy pojawili się w Galii na początku VII wieku, nie spotkali się z praktyką pokuty kanonicznej w tamtejszym Kościele.

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1 Listy filologické (Folia philologica)

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Iordanes a Iamblichos

Cezary z Arles wobec paenitentia secunda w VI wieku