Inter duas potestates: polityka religijna Teoderyka Wielkiego
Gespeichert in:
| Beteilige Person: | |
|---|---|
| Format: | Buch |
| Sprache: | Polnisch |
| Veröffentlicht: |
Kraków
Wydawnictwo WAM
2012
|
| Schlagwörter: | |
| Links: | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=025932206&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=025932206&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| Beschreibung: | Zsfassung in engl. Sprache u.d.T.: The religious policy of Theoderic the Great Bibliogr. s. 249-289. Indeksy |
| Umfang: | 314 s. 24 cm |
| ISBN: | 9788377678176 |
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| 500 | |a Zsfassung in engl. Sprache u.d.T.: The religious policy of Theoderic the Great | ||
| 500 | |a Bibliogr. s. 249-289. Indeksy | ||
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Datensatz im Suchindex
| _version_ | 1819344687909044224 |
|---|---|
| adam_text | SPIS TREŚCI
WSTĘP
..............................................................7
1.
Metoda
...................................................................10
2.
Liber
Pontificalis jako źródło przewodnie
......................................12
3.
Przegląd pozostałych źródeł
.................................................16
4.
Stan badań nad zagadnieniem
................................................23
rozdział I
ARIAŃSKI KOŚCIÓŁ GOTÓW
.........................................31
1.
Antyniceizm Gotów
........................................................31
2.
Arianizm narodowy Teoderyka
..............................................47
rozdział
II
LIBER
PONTIFICALIS
50
O FELIKSIE III
(13
III
483 - 25
II
492)............53
1.
Początek panowania Teoderyka w Italii
........................................54
2.
Teoderyk a
schizma
akacjańska
-
preludium
....................................62
rozdział III
LIBER
PONTIFICALIS
51
O GELAZYM
(1
III
492-21
XI
496)..............71
rozdział
IV
LIBER
PONTIFICALIS
52
O ANASTAZJUSZU
II
(24
XI
496-19
XI
498).....79
rozdział
V
LIBER
PONTIFICALIS
53
O SYMMACHU
(22
XI
498 - 19
VII
514)..........83
1.
Teoderyk a
schizma
laurencjańska (I)
.........................................84
2.
Teoderyk a
schizma
akacjańska (I)
............................................86
3.
Synod z
499
roku
...........................................................89
4.
Adventus
Teoderyka w Rzymie
...............................................90
5.
Teoderyk a
schizma
laurencjańska
(II)
........................................100
6.
Działania Symmacha na rzecz Kościoła
.......................................120
7.
Teoderyk a
schizma
laurencjańska (III)
.......................................122
8.
Teoderyk a
schizma
akacjańska
(II)
oraz
schizma
laurencjańska
(IV)
..............127
9.
Relacje Teoderyka z biskupami
..............................................129
10.
Spotkanie z Hilarym
......................................................134
6
Spis
tresei
rozdział
VI
LIBER
PONTIFICALA
54
O
HORMIZDASIE
(20
VII
514 -
б
VIII 523)......137
1.
Hormizdasa próba pojednania ze Wschodem
.................................137
2.
Teoderyk a
schizma
akacjańska (III)
.........................................142
3.
Negocjacje w sprawie konsulatu na rok
519 (?)................................151
4.
Stosunek Teoderyka do żydów
..............................................157
rozdział
VII
LIBER
PONTIFICALA
55
O JANIE
1(13
VIII
523 - 18
V
526)..............179
rozdział
VIII
LIBER
PONTIFICALA
56
O
FELIKSIE
IV
(12
VII
526 - 22
IX
530)..........191
rozdział
IX
KWESTIE RELIGIJNE W EDYKCIE TEODERYKA
.......................195
1.
Autorstwo Edyktu
.........................................................195
2.
lus asyli
..................................................................201
3.
De heredibus clericorum
....................................................211
4.
Interdictio
sacrifici
ritu
pagano
..............................................214
5.
Violatio sepulcri
...........................................................219
WNIOSKI KOŃCOWE
...............................................233
THE RELIGIOUS POLICY OF THEODERIC THE GREAT (summary)
.......239
WYKAZ SKRÓTÓW.................................................
245
BIBLIOGRAFIA
.....................................................249
1.
Źródła
...................................................................258
2.
Opracowania
.............................................................258
INDEKS OSÓB
.............................................................291
INDEKS MIEJSC I NAZW GEOGRAFICZNYCH
..............................301
INDEKS CYTOWANYCH TEKSTÓW ŹRÓDŁOWYCH
........................305
THE RELIGIOUS POLICY
OF THEODERIC THE GREAT
(summary)
The declining Western Roman Empire came to its formal termination upon the
abdication of Romulus Augustulus and the Germanic commander Odoacer
s
rise
to power. However, the rule of the latter would prove to be only an episode lasting
a dozen or so years and failed to meet with much enthusiasm at Constantinople.
This situation explains, in part, the career of Theoderic, who seized Italy with the
Emperor Zeno s knowledge and consent.
Theoderic the Great, a member of the
Amai
family, was a ruler whose years
of political activity coincided with the advent of a new era and were marked by
features of the two distinct civilizations. He was born in ca.
452/3.
His father was
Tiudimer and his mother
s
name was Ereulieva. At the age of
8,
he was sent to the
Constantinopolitan court of Leo I, where he would spend an entire decade, gaining
knowledge and experience. He considered the acquisition of his first domain, the
city of Singidunum (Belgrade), as the beginning of his rule, yet he would officially
come to rule over the state of the Ostrogoths only upon the death of his father in
474.
His conquest of Ravenna and the subsequent assassination of Odoacer
(493)
marked the beginning of a new period
-
the Ostrogoth rule in Italy. Theoderic died
on
26
August
526,
at Ravenna. The grand mausoleum erected in his honour housed
his tomb only for a short time (provided that it had ever served as his tomb at all).
From the political and cultural viewpoint, Theoderic stood at the boundary
between the Roman tradition and his Germanic origin. He attempted to stay true
to his own ethnic group, simultaneously adopting Roman laws and civic virtues.
He was clearly impressed by being a Roman.
From the religious perspective, when he came to power in Italy at the Emperors
behest, he found himself amid the conflict embroiling Rome and Constantinople at
that time. It was the so-called Acacian schism centred around the issue of the rec¬
ognition of the Council of
Chalcedon
(451)
with its teaching on the two natures
in Christ as well as the acknowledgement of Constantinople as the principal see of
the Church in the East. Also, a significant circumstance was Theoderic s
Arian
faith,
which allowed him to keep equal distance from the two sees involved in the dispute.
Another ecclesiastical, and strictly Roman, problem noted in the Liber
Pontifi-
calis
is the Laurentian schism, named after Lawrence, who was elected Pope on the
240
The Religious Policy of Theoderic the Great
same day as Symmachus (the latter recognized as legitimate Bishop of Rome by the
king). Despite that initial recognition, it was to continue until at least
507,
i.e., for
less than a decade, because, among other things, the king had deftly manoeuvred
his support from one to the other candidate, depending on what he and the no¬
tables of Rome (whom he could not afford to ignore) regarded as expedient.
In order to examine Theoderics religious policy, I have chosen to rely on the
text of the Liber Pontificalis, analyzing the biographies of the popes from the pe¬
riod of his reign and seeking any mentions or clues referring to him. The authors
of this work, composed shortly after Theoderic
s
death, had been certainly well-
informed, even though their accounts may not have been impartial. They were
primarily concerned for representing the merits of the Bishops of Rome and the
superiority of the Roman orthodoxy. Therefore, if they depict any positive aspects
of the
Arian
rulers reign, it is definitely worth taking note of.
In the biography of Pope Felix III
(483-492),
Theoderics name is used only as
a chronological pointer, appearing only in the second edition of the Liber Pontifi¬
calis. It is not surprising at all, considering the fact that Theoderic had just begun
his rule in Italy at the time of Felix Ill s pontificate. Although scholars believe that
there had not elapsed much time between the first and the second edition of the
LP (see Introduction), this annotation can be found in the second one only, as if
the authors had wished to state the fact that
-
at least to some people
-
might not
have been very obvious anymore.
The biography of Gelasius
(492-496)
mentions Theoderic alongside the Emper¬
or
Zeno,
dating his pontificate to the time of the reigns of the two rulers, Theoderic
in the West,
Zeno in
the East. The LP made use of the initially ordinary Roman
method of determining chronology by stating the names of emperors and consuls.
It was continued until as late as Pope Liberius
(352-366).
Further on, it simply re¬
corded the duration of the pontificates in years, months, and days, with no specific
reference to figures of authority. I have noted that the second edition of the bio¬
graphy of Pope Felix III makes a mention of Theoderics rule, while the authors of
this particular biography revert to the previous practice, by mentioning the names
of Theoderic and
Zeno,
as if on a par, and omitting the consuls names. It seems to
imply, which one may assume only tentatively, that the authors of the Liber Pontifi¬
calis viewed Theoderic as the one who had ascended to the position formerly oc¬
cupied by the emperors in the Western Roman Empire. The biography also makes
another allusive reference to Theoderic, which is fairly vague without recourse to
other relevant sources. It can be seen, e.g., in the statement that he rescued Rome
from the threat of famine, which is somewhat less enigmatic only in the context
of the correspondence between Gelasius and Theoderic
s
mother, where the Pope
asks her to intercede with the king on this matter.
The Religious Policy of Theoderic the Great
241
The dating in the biography of Pope Anastasius II
(496-498)
appears to be even
more noteworthy, as it makes a mention of Theoderic only, with no reference to the
Emperor at Constantinople. It may have been caused by the Emperor Anastasius1
support for Monophysitism, even though the names of those emperors who were
responsible for persecutions would not have been omitted.
Following the brief pontificate of Anastasius II, the biography of Pope Sym-
machus
(498-514)
offers much more information concerning Theoderic. As re¬
gards the dating, the name of the king is mentioned in the first place, followed
by the Emperor Anastasius. This biography portrays Theoderic as the ruler who
pronounces his just and immediate verdict in recognition of Symmachus election.
The Liber Pontificate goes on to take note of his further involvement in the Lau-
rentian schism and appointment of an inspector of the Holy See. We do not know
why the authors passed over Theoderics adventus in Rome and his role in sum¬
moning a synod to resolve the question of the accusations against the Pope. More
information relating to this subject is provided by the author of the edition known
as the
Fragmentum Laurentianum
(critical of Pope Symmachus), who states that
Theoderic had ultimately granted all the titular churches of Rome to Symmachus.
The Liber Pontificalis also fails to mention the king in connection with the distur¬
bances in the city at that time, as if the authors had wanted to divert any suspicion
of the king
s
complicity in the unrest.
The biography of Hormisdas
(514-523)
is concerned with the resolution of the
Acacian schism; it takes note of the Pope s consultation with the king, their joint
delegation sent to the East, as well as of the jointly prepared policy in response
to the civil conflict in the East caused by Vitalianus. According to the authors of
the LP, the co-operation between the king and the Pope was so obvious that the
Emperor Justin would dispatch one and the same delegation to the king and the
Pope in anticipation of their concerted decision. Indeed, such concerted action did
take place, which is clearly depicted, in particular, in the second edition. After the
death of Anastasius and upon
Justins
accession to the throne, the Pope continued
to consult the king on the matter of negotiating with the Emperor. This particular
point underscores Theoderics role in bringing an end to the schism, although, to
which I refer in my work on a number of occasions, some other sources make it
appear as if the whole situation had been actually working to his advantage inter
duas
potestates. Apparently, another token of a somewhat more sympathetic view
of Theoderic is the information concerning the gifts donated to St. Peters Basilica.
It says that Clovis, king of the Franks, who had just been baptized in the Catholic
faith, donated a crown adorned with precious stones, which is immediately fol¬
lowed by the information that king Theoderic donated a gift of two silver chande¬
liers,
70
lbs each, an offering no worse than that presented by the Catholic king of
242
The Religious Policy of Theoderic the Great
the Franks. During Hormisdas episcopate, several interventions were undertaken
by the king in connection with the Jews, but our main source does not make any
mention of it.
The biography of Pope John I
(523-526)
makes a note of the measures under¬
taken by the king, outraged at the action of the Emperor Justin, who had ordered
the seizure of the
Arian
churches along with their members. It says that he told
the Pope to go to Constantinople in order to persuade the Emperor to change his
decision. At the same time, he warned that he would seek revenge on the Catholics
in Italy if the Pope s mission ended in failure. According to the Liber Pontificalis
(but contrary to other sources), the Emperor agreed to return the churches to the
Arians
in order to spare the blood of the Roman faithful. It is however difficult to
determine the actual facts; the author goes on to say that Theoderic was dissatis¬
fied with the results of John s mission and the senatorial delegation. Upon their
return, the envoys had to face the kings discontent and eventual incarceration.
The Liber Pontificalis also notes that the king had Boetius and Symmachus im¬
prisoned and sentenced to death. The Pope died in prison, and Theoderic would
die only three months later, which the second version records without any further
comment, while the Epitome
К
suggests that Theoderic
s
sudden death caused by
a lightning be regarded as divine retribution. Let us note that according to other
sources, Theoderics death was caused by a digestive disorder.
The biography of Felix IV
(526-530)
makes use of the previous manner of dat¬
ing, as it mentions Theoderic and Justin as the reigning rulers as well as the two
consulship dates. One of the Liber Pontificalis editions
-
Epitome
К
-
notes that
Felix had been elected pope at the behest of king Theoderic. The absence of this
detail in the second edition allows us to assume that the authors had preferred to
keep silent on the issue. Other sources should be consulted for more details, while
as far as our source is concerned, this is most likely the last time it refers to the
king s interference in the church affairs.
On account of the bias of our primary source, it was necessary to keep referring
to a number of other sources, which are not very impartial, either, notably the so-
called
Excerpta
Valesiana, Cassiodorus Variae-,
Jordanes
Getica,
Ennodius Pane¬
gyric and Epistles. Chronicles of the fifth and sixth centuries are of fundamental
importance as well. The Edict of Theoderic is taken into consideration, albeit its au¬
thorship remains a matter of dispute. Nonetheless, the legal provisions contained
therein have much in common with the king s decrees known from other sources.
Our research reveals an image of a prudent ruler, capable of taking advantage
of the existing conflict situations. It is best exemplified by the above-mentioned
two schisms, Acacian and Laurentian. In the case of the former schism, it seems
that Theoderic had no intention to act in favour of a reunification of the Churches
The Religious Policy of Iheoderic the Great
243
at the two capital cities of the Empire in order to prevent any possible action by
the united and consolidated orthodox Church against the
Arians
(as if following
the Roman tradition of divide
et impera).
It would become reality after the year
519,
when the schism had come to an end primarily thanks to the efforts of the
Emperor Justin. Possibly, Theoderic may have been somewhat consoled by the fact
that the Emperor wished to co-opt the king s son-in-law Eutharic as a co-consul
during the first year of Justin s reign.
It can be seen that the
Arian
-
Catholic relations had assumed certain „na¬
tional traits. In Theoderic
s
view, the
Arians
are Goths, the Catholics are Romans,
whereas conversions from one confession to another acquires a taste of national
treason. He even goes so far as to use the names of the confessions and the nations
interchangeably. It leads him to undertake some political manoeuvring in an at¬
tempt to establish an
Arian
alliance of Germanic peoples inhabiting the Western
Mediterranean, centred around the idea of consolidating forces able to counter¬
poise the power of the Byzantine Empire rather than the opposition to the Catholi¬
cism itself. At the same time, however, he makes a pilgrimage to Rome, is received
with honours by the Pope, gives donations to Rome s churches, and he acts, as one
of the sources puts it, as if he were a Catholic . Still, shortly after his return to
Ravenna, it does not prevent him from giving credence to those who make accusa¬
tions against the Pope and eventually supporting the
antipope
Laurentius.
It is notable that his conduct towards Jews did not depart from the laws enacted
by Roman emperors. Theoderic retained their privileges, yet insisted on maintain¬
ing respect for the law. In order to be a fair and just ruler, he would punish any acts
of hostility against the Jews.
Such a policy was apparently guided by the ideal of religious tolerance and it is
often described in that particular vein. It seems, however, that his actions had been
motivated by his political pragmatism moderated by the ideal of
romanitas
rather
than respect for religion itself.
In one of his letters, he writes the following words:
religionem
imperare non
pos¬
sumus.
It is not to be understood in the sense of the Enlightenment-era idealism,
but rather as a practical principle that serves to maintain social order: Jews ought
to follow Judaism, Romans
-
Catholicism, Goths
-
Arianism.
His kingdom would
experience a period of peace and stability (unseen for such a long time) for as long
as he managed to preserve such a state of affairs. The Emperor Justin s forced con¬
versions of
Arians
into Catholicism marked the end of Theoderic
s
peace-seeking
rule and ushered in a less peaceful period in the last three years of his reign.
It is my hope that the present book can be at least a modest contribution to the
still fairly limited body of the Polish scholarly literature devoted to Theoderic.
transi.
Marcin
Fijak
|
| any_adam_object | 1 |
| author | Ożóg, Monika 1977- |
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| building | Verbundindex |
| bvnumber | BV040953715 |
| ctrlnum | (OCoLC)859368358 (DE-599)BVBBV040953715 |
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| geographic | Włochy / 493-526 (Teodoryk Wielki) jhpk Włochy / historia religijna / 476-1400 jhpk |
| geographic_facet | Włochy / 493-526 (Teodoryk Wielki) Włochy / historia religijna / 476-1400 |
| id | DE-604.BV040953715 |
| illustrated | Not Illustrated |
| indexdate | 2024-12-20T16:27:58Z |
| institution | BVB |
| isbn | 9788377678176 |
| language | Polish |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-025932206 |
| oclc_num | 859368358 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 314 s. 24 cm |
| publishDate | 2012 |
| publishDateSearch | 2012 |
| publishDateSort | 2012 |
| publisher | Wydawnictwo WAM |
| record_format | marc |
| spellingShingle | Ożóg, Monika 1977- Inter duas potestates polityka religijna Teoderyka Wielkiego Teoderyk / Wielki / (król Ostrogotów / 453?-526) / religia jhpk Theoderich Ostgotenreich, König ca. 453-526 (DE-588)11862167X gnd Religionspolitik (DE-588)4049416-0 gnd |
| subject_GND | (DE-588)11862167X (DE-588)4049416-0 |
| title | Inter duas potestates polityka religijna Teoderyka Wielkiego |
| title_auth | Inter duas potestates polityka religijna Teoderyka Wielkiego |
| title_exact_search | Inter duas potestates polityka religijna Teoderyka Wielkiego |
| title_full | Inter duas potestates polityka religijna Teoderyka Wielkiego Monika Ożóg |
| title_fullStr | Inter duas potestates polityka religijna Teoderyka Wielkiego Monika Ożóg |
| title_full_unstemmed | Inter duas potestates polityka religijna Teoderyka Wielkiego Monika Ożóg |
| title_short | Inter duas potestates |
| title_sort | inter duas potestates polityka religijna teoderyka wielkiego |
| title_sub | polityka religijna Teoderyka Wielkiego |
| topic | Teoderyk / Wielki / (król Ostrogotów / 453?-526) / religia jhpk Theoderich Ostgotenreich, König ca. 453-526 (DE-588)11862167X gnd Religionspolitik (DE-588)4049416-0 gnd |
| topic_facet | Teoderyk / Wielki / (król Ostrogotów / 453?-526) / religia Theoderich Ostgotenreich, König ca. 453-526 Religionspolitik Włochy / 493-526 (Teodoryk Wielki) Włochy / historia religijna / 476-1400 |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=025932206&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=025932206&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT ozogmonika interduaspotestatespolitykareligijnateoderykawielkiego |