By Professor Panayiotis Tzamalikos
It is a severe research of texts integrated in Codex 573 (ninth century, Monastery of Metamorphosis, Meteora, Greece), that are released in addition to the current quantity, within the similar sequence. The Codex, entitled The publication of Monk Cassian the Roman, finds a sixth-century heretofore unknown highbrow, particularly, Cassian the Sabaite, local of Scythopolis, being its genuine writer. via Medieval forgery, he has been eclipsed by way of a figment at the moment often called John Cassian of Marseilles, local of Scythia. Exploration unearths serious elements of the interaction among Hellenism and Christianity, the Origenism and pseudo-Origenism of the 6th century, and Christian impression upon Neoplatonism in past due Antiquity. Cassian the Sabaite is likely one of the final nice consultant of a protracted fruitful autumn of past due old Christian scholarship, who observed Hellenism as a valuable patrimony to attract on, instead of as a demon to be exorcised - which ended in his moment demise (Rev. 2,11). variation volumes at the moment are being released besides the current monograph. One, A Newly stumbled on Greek Father, Cassian the Sabaite Eclipsed via John Cassian of Marseilles (folia 1r-118v). , An old statement at the e-book of Revelation: A serious version of the Scholia in Apocalypsin. those Scholia have been falsely attributed to Origen a century in the past, yet their actual writer is Cassian the Sabaite more often than not drawing on a misplaced statement at the Apocalypse by way of Didymus the Blind, in addition to on Origen, Theodoret, Clement of Alexandria, Irenaeus, and others (folia 210v-290r).
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Additional info for The Real Cassian Revisited: Monastic Life, Greek Paideia, and Origenism in the Sixth Century
Example text
During that period it makes sense to speak of monastic politics, even politicised monasteries,52 which occasionally resisted bishops and archbishops incurring the consequences of their activity. It took only four years (424–428) for the initial monastery of Akoimetoi to evolve from a promising community, located in the capital centre, to almost ruin. The monastic community of Akoimetoi was founded c. 424 by Alexander the Akoimetos, who died c. 430. The initial gathering in the city comprised Alexander’s pupils from the East, who soon became famous not only for their all-night vigil psalming, but also for their unyielding austerity and ascesis.
P. 107. monk cassian and john cassian 29 during his stay with the Akoimetoi. Cyril of Scythopolis relates that Cassian founded this monastery in Scythopolis, yet he does not say that Cassian was ever its abbot. 57 Furthermore, the Akoimetoi played a major role in the historical events surrounding the Christological controversy. The fact that they put themselves on the side of Chalcedon (as against the monastery of Eutyches which was anti-Chalcedonian) was the cause (or, one of the causes) why they not only received a generous funding from aristocratic wallets, but were also able to respond positively to public sensitivities.
It should be noticed, however, that this is not a verbatim quotation. Among minor differences here and there, one should be pointed out. 45 A survey may furnish instances of influence or conflict, even though occasional similarities lurk only to obscure research. In the first place there is some chance to reveal the scope (intellectual, geographical) of a notion being entertained. This may mean nothing significant on its own merit. But it may provide a scope, within which certain relations can be pointed out.
