THE JOURNAL OF bbe THEOLOGICAL STUDIES NEW SERIES VOLUME XXIII EDITED BY THE VERY REVD. DR. H. CHADWICK THE REVD. PROF. H. E, ROOT THE REVD, DR. H, FD, SPARKS he OXFORD AT THE CLARENDON PRESS 1972| NOTES AND STUDIES 135 Busebius of Caesarea, and the Egyptian Council of Alexandria in 938, ‘used the epithet of destiny, they chose a word with a note of authority surtounding it; but at this early date they can hardly have been thinking. ‘of an oecumenical council as belonging to a special category of synod quite differentiated in esteem from all other assemblies. That develop- ‘was a consequence of the Arian controversy, as is clear from rnasius! uso of the term to magnily the status of Nicaea in contrast with the Arian synods of the East.1 If the epithet ‘oecumenical’ was ‘actually used at the time in 325 (which on the evidence submitted here appears in no way unlikely), then the inscriptions and papysi about the artists of Dionysus might suggest that perhaps the term had some association in the first instance with the church’s ples for exemption from tax? H, Cnapwiex BLOOD-RELATIONSHIPS AMONG EARLY EASTERN ASCETICS [ProR was once persuaded, snuch against his better judgement, to pay his sister a visit, So ruthless, even then, was his resolve to have the minimum. point (C Of tax elit from the eraperor ie evident from the Oreisus ia Parygia (Dessau, I.L.S. 6091 Mo force in 360 by Cod. . 304.65). (F.LS.,83.vi (0955), p. 27). 1s ing imporeant fiseal rel xtonishing extent of assent which the counci contra, ts seth canon subjecting Libya to Alexandrian jurisdiction seems reinforced the Arian sympathice of the Libyan metropolitan Secundus lemnis (cl. Harv. Theol. Rev it (1960), pp. 175-95).136 NOTES AND STUDIES of contact with his family, that he kept his eyes closed throughout the ready to admit that Pior's zeal was excessive; nt well illustrates the attitudes in this regard common in the East, As far as family relations were concerned, the ascetic had to be thought of (end had to think of himself) 23 a man now dead. When Arscnius heard of a legacy left him by a senator kinsman, he pointed out that he was scarcely eligible to receive it: 2ya) apa excivov érdéSav0r.* The same principle was supposed to govern re- lationships even with those members of one’s family who had also embraced a life of asceticism. When Poemen complained that his brother Paesius had befriended another without Poemen's approval, Ammonas rebuked him with the simple question, dy fjs:3 (Poemen learned bis he explained to his disciples, on another occasion, his reluc- tance to welcome visitors with the remark, daéJavov yp 6 88 vexpds 08 Aade.)! The best that one could hope for was that family relations would be resumed in heaven. Béww oc év rij Baovhels 3x opavav was the ‘comment of one holy woman to her visting brothersé and with the seme promise Poemen and Anoub were able at lst to persuade their mother 10 leave them (mothers being particularly insistent in their attentions) 7 Relatives in their turn seem on the whole to have recognized that they ‘ould hope for little from members of their family who had left them for the life of the monsstery or cell, even though they did not always ‘appreciate their moti sman of Poemen, who wished him to eure his son, was no less anxious that Poemen should not learn who was ‘making the request: fv bv dy bre 8d cus, mre Babes pe? Tt is interesting t0 ly ascetics were related to others in the same profession. Naturally, similar ideals would sometimes inspire members of the same family; but that did not auto- lly imply that they would live in close harmony thereafter proved this point in his story of Paesius and agreed as to how they should put into practice their joint determination to embrace the ascetical life? Ammonius and his sisters (probably his + Palladius, Lausize History, ed. Cuthbert Butler (Cambridge, 1904) (=EiL), voasis, * Apophthepmata Partum, PG kev (= G), Arsenivs 29, 3G. Poemen 2 1G, Poemen 3. 5 Nau 153, Reove de "Orient ehréten, xii (2908), p. 51. © 6. Posmen 76. 7 Sce, for exampie, Vita Prima (S. Packomsi Vitae Graecat, ed. Francis Halkin, G. Mark 9; and the haunting vision of motherhood given i 47-8, and pay reproduced in Vitae Far (PL Poemen sy solitary asceticism, the other to bu Pambo is made to pronounce them of ‘One wished to embrace a re « hostelry for travellers and the poe ‘equal werth, IIL xiv NOTES AND STUDIES 137 famous brothers, too: the text is uncertain) lived as a group for a time, during the patriarchate of Timothy; but they occupied separate and relatively distant cells, simply visiting one another from time to However, one anonymous apophthegma does point to a more formally organized union of two brothers, who lived together on a clear under standing that one was the senior among them. Although holy man visiting them was inclined to mock gently at their systematic arrange- nent, neighbours who knew them better regarded their pact 28a viable pasis for their common asceticism. Such agreements need not have depended on blood-relationship. Some accounts are ambiguous on point; but certainly, of the two men whom Macerius met in the ost desert (who explained their association with the engagingly al, cal yyover sui conduria, nab efAloyer Be), iis stated 5 being relatives, they came from éifferent countries. the biography of Paul (3 xooyirys) and his brothe ‘Timothy reveals two men clinging together tenaciously against all attempts to separate them by moral pressure, They were accept, if need be, total ostracism, in order to preserve their group- identity.* Tt was not only brothers who were involved in such rel ships. One monk took his son with him to the desert cel t protect him from women, although the lad turnbled to their existence in the end. The story recounted of another monk snay tell where many of these children came from: the baby in his arms he described to the community as the vis rs rapaxojs—the fr (That the man was able to return to an ascetic proof of his compromise and failure, points toa liberal system of reconciliation, and a well-developed sense of the value of repentance.) Such children appear to have grown up in the community. No doubt ‘those involved could have drawn comfort from the opinion attributed to Pachomius in the Vita Prima, that there was some link between the authority of a human father and that of the 4884s, or guide of one’s soul.? [At least one child called his father by that title, normally reserved for @ charismatic master; and his father did, indeed, ay claim to an authority beyond the normal bounds of parental control. He gave his son spiritual advice, expecting and receiving 2 trusting obedience; and he suggested vars 1B no ichment, enlightened the boy with - 55138 NOTES AND STUDIES request, rapanaA Bf 8 We find the same ki lived for some time ‘shen the question arose of whether or not to involve more people in their ascetical circle, John {insisted on maintaining 2 m ted way of life, eventually compel- ling Pachomius to part co oped that his purely Pachomius to obeys the needs and success of wi Sim Pachomius conti as father and son (and here, again, subsequent event 1 further significance)+ able about the survival of such family serefore, what particular elements could ‘The chief guarantee seems jose concerned to change the basis of their appeal to some different -operate at a new level of s relationship of Pachomius Pachomius heard one day a voice, commanding hi tery; and Pelarnon recognized that this divine intrusion would demand a radical change in their dealings with one another. He suggested to Pachomius that they should make a formal pact, a Siadhjxn, laying down the terms for a new pattern of co-operation; and they agreed to live together still, but on the basis of a much greeter equality. Palamon had * Nau 173, ROC xii, p. 56. In Nau 171, above, the father is also addressed *°G. Phocas 1 and 2. + GJohn Colobos 2 © Vita Prima, 13 NOTES AND STUDIES sesponded with humility jl development. Pa force and value of his persor other colleagues later toa with reference to Pachom story of 0 0 tested at length, by a series of dificult commands, and he was finally forced to declare, obkér a different ‘In these examples, there was @ clear eferment of mutual agreement that come well-defined change had been called for; and such change, sue- cessfully achieved, ensured a more whole-hearted, free! and further progress in other aneedates, but using different ter ailing master Ammoes for twelve years; and when ing, he pointed to John and sai yelés Cort, ust have immediately altered the gy. John of ‘Thebes ode dvBparros wnship between them, even thous hange from dyGpwnos to dyryelos that made radical and permanent. Again, these two Dut the old man’s praise tales on new story of Carion and Zacharias. After Zacharias courageously decid bring toan end was to disfigure When nextthe pair attended the communi , 107. As the following section reveal fe the reltionship berween Pachomius and God. For ina ofthis passage, I atn much indebted to Mr. Peter Brown of All Souls College » G. John of Thebes,140 NOTES AND STUDIES Isidore (after a vision) p apedloton AAV With regard to r we generally passive character of the virtues referred to makes Carion’s admission perhaps less generous than it might have been; but certainly at some stage the relationship between them had become more clastic and less author hada vision, about wl ld meanwhile did as Poesnen suggested —agreed, in other words, to submit once again to the authority of his father; but Carion, confessing his own error of jadgement in the matter, commanded in is turn, 600 Sraye, Smordyyft 79 arp oov—reterring to Poemen, * new-found selE-assurance and ‘obvious ascetical virtue demanded tha should now be on a very different footing? between defpunos and dyyehos was used to describe betvreen John Colobos pore Syyehos, xa abe i. John was then compelled to confess his ‘error’; { once more to the authority of his brother ‘one supposes, their old relationship), the failure to effect any change in that relationship was symbolized in the same terms by his brother's judgement, &ipermos ef, x ‘padhs.* There may well bea similar elem ita Prima of Theodore’s attitude t younger man came to Pach * G. Cation 2. B. acharias 4. + G, Cation 1. + G. Jobn Colobos 2, NOTES AND STUDIES 14 ess and consideration demanded by brotherly affectio rebuked him for dore’s refusal to Tris int married, we are told, would secm to suggest Ammoun for ma sear Gedy that: husband, she did so in terms which emphasized Jip rather than. nab glancing back at some other incidents already touched upon, which display similar features of theie own. The hope, for example, that one might see one’s relations in heaven demanded, on their pa Having estal :ngeis presented in astory of Anoub, Poemen, an devastation of Sects, they appear to have set off asa group to find some new place settle Following the recommendation of Anoub himself, they rested for 7 ig silence in a separate week, Anoub threw stones at the statues co the statues and begged for he end of the week, the others ‘meant. Anoub pointed to the patience and forgiveness of the nd i in together, they should behave zemarked thet, if they expected to rem: towards each other 1 forbearance. Thus far, Anoub was laying © Vita Prima, 6g. * Evi a * Compare G. Sisves 3.142 NOTES AND STUDIES down the new principles which, he thought, would have to govt Béders, ndzep, roves per, nal dxosopen te eyes rp therefore, as more than a brother: they addressed him as a spiritual father, displaying admiration for his wisdom, which masters would expect thegmata provide about group pros- pered hronology is very dffculeto establish and wwe do not anecdotes should be placed before and which after lined above, Without making too many teresting picture can be constructed. Poemenisshown excerpt coming from Scetis into Egypt, bringing his own group of disciples, and story of the statues; jin which ease, Anoub’s plans for domination appear to have fallen through. Another excerpt inthe frst part ofthe Poemen corpus euggests that Anoub did not have automatic right of access to the group of disciples which Poemen had formed. Both accounts present Poemen 28, an independent spiritual leader, certainly free from Anoub’s contro. context, Poemen's questioner had asked him, dBcigot olkoton per’ duos Bide Kehet ic; to which Poemen re snoinasr xparoy ré ipyov, wai di Béduvae Uf, davrots BAérovas. Pocmen's ‘main conviction was reflected in this willingness to leave matters very largely in the hands of disciples.‘ Questioned by another monk, who was having trouble Poemen’s off-hand judgement ide the younger man responsible for ‘one could not maintain, against 2 di maship which was no longer bearing spiritual feu rly admire people ov. another questioner he said, Zye dpdimua wapoinoy dvrd « G, Poemen 174 , Recherches tradition ereeque det PP. 29 *'Poemen S 4 (Guy, Recherche, p. 20). ‘hat their natural affection would reassert itself in the end, without any pressure from others." The story aso shows, of course, that Pozmen and ‘Anoub had kept in touch. T) relled together on at least two other nvolved their concern to preserve their fami Poemea had decided to leave Pact by the de Poemen and Anoub 1g had occurred, ip between, for example, Pachornius and Palamon, and between Cation and Zacharias.) Two excerpts in the Poemen corpus show that ast one monk asked the advice first of Poemen and then of Anoub, they may have lived near one another, but not 10, that if anyone came to Poemen for advice, ‘Anoub was shown on oftheir conversation suggests that Anoub was not the good of his own sou hie asked vas not sufficiently or personal. ly chat he wished for general guidance s}and this, gain, from Pos imself should adi points to the existence of separate groups of disciples. G. Poemen #73. +6, Posmen 72 and 180: paragraph paralay o8 dobpcineua4 NOTES AND STUDIES blood-relationships among early ascetics; particular tensions were recognized and resolved does fon the interpret nity among asceties in gener of natural seniority had strains of communal living in ways them otherwice. Such pressures had ‘and Pachomius, who added importan« ‘occupied key positions in the development of the monastic movement. Purap Rousseau A NOTE ON THE SYRIAC VERSION OF ATHANASIUS’ 4D EPICTETUM IN MS. BLM. ADD. 14557 ion of which see R. Y. Bbied BM. MS. Add. 14557 (for a fll des and L. R. Wickham, ‘An unknown Letter of Cyril of Alexandria in 's. xxii, pt. 2, October 1971) contains a Syriac version of Athanasius? The text has been edited twice—by P. Bedj liore de Héraclide de ors appendices (Pris 1910) pp. 577-9 and bY . (Syriac text, vol. 7713-61, to certain pecul pecs he offers an ingenious explanation backed by ‘wide learning and enormous experience in this field, The theory he ‘hat we deal here with a Syriac translation of the version of wis y supposed to be Athanasius’ aclassic statement of or logy capable of restoring peace to opposi 431. The six propositions sent by the Orientals in the 3 included a declaration of assent to the Nicene Faith as interpreted NOTES AND STUDIES declared his roughly satisfied with Athanasius’ matter but expressed doubis as to the text of the Ad Epi the Orientals. It had been, he said, corrupted and a col seripts, so he says, proved the point. to the ‘true’ text of Ad Epic to John of Antioch beginning Let panied by a pure copy of the text) and Ep, the text free from Nestorian corrap- ed) Greek text. No Greek text of Ad ves, 5 far as we know, containing anything correspond~ ies of the Add. MS. 14557. Jf there was such the sole or almost the sole (sce below) witness to its existence, Before we examine these pec look somewhat more closely att Id be as well to his Apolopeticus Pro XI Capitibus. (Nor, of course, did any Grock ‘writer, 60 far as we know, ever make the mistake after Cyril; amongst all the abundant quotations from this Hpistle none shows the peculirities of MS. Add. 14557.) In other words, Cyril only started to make the iad become an element in an agreed which Cyril came to do not, of course, by themselves ru less, they do create an initi ‘more likely, as Schwartz (4.€.0. i. 5.2, p. x) supposed, ‘exaggerating? Perhaps there were minor variations in the test sufficient to form a pretext for the replics Cyril gives 2s to his acceptance ex.