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Rewolta podatkowa w Antiochii (387) w świetle przekazów Libaniusza i Jana Chryzostoma. Retoryka i fakty historyczne

100%
Szczur P.
Roczniki Historii Kosciola (Annals of Church History)
|
2009
|
vol. 1(56)
49-75
EN
The present article discusses the revolt that broke out in Antioch in 387 because Emperor Theodosius the Great announced imposition of new taxes that were a considerable burden for all the citizens of Antioch. First, on the basis of John Chrysostom’s homilies belonging to the series Ad populum Antiochenum and Libanius’ speeches (especially Speech XIX) the course of events is presented. Then the arguments are presented that were used by the two authors when they tried to reconcile Theodosius and Antioch. The speakers showed that the people of Antioch are not solely responsible for the riots and that is why they should not be punished for insulting the emperor’s statues. They ardently put the blame for the rebellion on the traditional rhetoric „scapegoats” and they tried to convince the Emperor that he should show his forgiveness by restoring the signs of his patronage, like the emperor’s statues, baths, the hippodrome, theaters and the municipal status. Finally they laid responsibility on the „demon” - a supernatural power that could not fall under the competence of courts of justice. Analysis of Libanius’ speeches and John Chrysostom’s homilies as historical sources for research on the revolt of 387 is justified, despite their rhetoric nature. On the other hand, examining the misty subtexts found in those texts in the hope of identification of a particular individual or group responsible for instigating the rebellion becomes futile.
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Antiochia Syryjska jako ośrodek ascezy i monastycyzmu w drugiej połowie IV w.

80%
Szczur P.
Vox Patrum
|
2018
|
vol. 70
45-69
EN
The article presents a particular phase in the evolution of Christian asceticism, as exemplified by the monastic-ascetic milieu of Syrian Antioch. The writings of John Chrysostom, Theodoret of Cyprus and Libanius, which all refer to ascetic and monastic life in Antioch and its environs in the second half of the fourth century, are examined. These analyses allow us to identify three types among Antiochian ascetics. First group described included lay inhabitants of Antioch, both male and female, who endeavored to conduct a deeper spiritual life; this group included also persons practicing syneisaktism – a specific mode of ascetic life in which female virgins consecrated to God lived together with men (especially clergy) practicing ascesis. The second group consisted of rustic ascetics, to wit both lay and clergy inhabitants of villages around Antioch who conduced an ascetic lifestyle. The third group were those ascetics who observed monastic (or semi-monastic) life in the Antiochian mountains, especially on Mount Silpios. Monks were held in considerably high esteem, enjoying great respect among the inhabitants of Antioch. This resulted in their occasionally ignoring the rules of detachment from the world and of solitary life, as they entertained visitors or guests and – for serious reasons (e.g. during the trial of inhabitants of Antioch following the tax rebellion in 387) – visited the city. Our analysis thus depicts Antioch and its vicinity as a center of ascetic and monastic life. The clear-cut conclusion that emerges is that pre-monastic and monastic forms of ascetic life both existed in Antioch in the second half of the fourth century.
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