{"id":656,"date":"2009-02-24T00:19:59","date_gmt":"2009-02-24T00:19:59","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/church-history\/church-history-to-nineteenth-century\/church-in-the-first-quarter-of-the-fifth-century\/"},"modified":"2009-02-24T00:19:59","modified_gmt":"2009-02-24T00:19:59","slug":"church-in-the-first-quarter-of-the-fifth-century","status":"publish","type":"post","link":"http:\/\/www.orthodoxonline.org\/theology\/sv\/church-history\/church-history-to-nineteenth-century\/church-in-the-first-quarter-of-the-fifth-century\/","title":{"rendered":"Kyrkan under 400-talets f\u00f6rsta kvartal"},"content":{"rendered":"

Hierarki:<\/span><\/strong> De \u00e5terst\u00e5ende texterna tyder p\u00e5 att hierarkin f\u00f6r kyrkan i Antiochia omfattade, under det f\u00f6rsta kvartalet av 300-talet - f\u00f6re det f\u00f6rsta ekumeniska r\u00e5det - f\u00f6ljande stift: Palestinas stift, med centrum i Caesarea, Feniciens stift, med dess centrum i Tyrus, Arabiens stift, med centrum i Bosra, Syriens stift, med centrum i Antiochia, stiftet i Mesopotamien, dess centrum i Edessa och Kilikiens stift, dess centrum i Tarsus Assyriska stiftet och dess centrum \u00e4r salafiskt.<\/p>\n

<\/p>\n

Det finns bevis f\u00f6r att dessa stift blev femton under f\u00f6rsta kvartalet av 400-talet. Stiftet Palestina blev tre: Palestina I, med centrum i Caesarea, Palestina II, med centrum i Beit Shean, och Palestina III, med centrum i Petra s\u00f6der om Arnoun och D\u00f6da havet. Det kan ocks\u00e5 s\u00e4gas att Kilikiens stift delades i tv\u00e5 mellan det andra ekumeniska r\u00e5det 381 och det tredje ekumeniska r\u00e5det 431, s\u00e5 ett f\u00f6rsta stift i Kilikien uppstod med sitt centrum i Tarsus och ett andra stift i Kilikien med sitt centrum i Ain Zerbah. N\u00e5got liknande h\u00e4nde samtidigt i Fenicien, och tv\u00e5 stift d\u00f6k upp: Fenicien vid kusten, vars centrum \u00e4r Tyrus, och libanesiska Fenicien, vars centrum \u00e4r Damaskus. \u00c5r 359 kr\u00e4vde f\u00f6rh\u00e5llandena vid den persiska gr\u00e4nsen att det syriska stiftet skulle delas i tv\u00e5 stift. Syrien, dess centrum \u00e4r Antiokia och Eufrat, och dess centrum \u00e4r Dollak. Sedan d\u00f6k stiftet Edessa upp \u00e5r 371, det f\u00f6rsta i Syrien, med sitt centrum i Imtakia, och det andra i Syrien, med sitt centrum i Abamiyya. Antalet biskopar var inte kopplat till antalet civila administrativa stift. Biskopen av Beirut blev en storstad under Theodosius II:s regeringstid (408-450). Biskopen av Aleppo \u00e5tnj\u00f6t denna titel vid konciliet \u00e5r 536. Detsamma g\u00e4ller Homs och Darar al-Rusafa.<\/p>\n

Biskop av Antiokia:<\/span><\/strong> Det var tillr\u00e4ckligt med stolthet f\u00f6r biskopen av Antiokia vid den tiden att vara biskop av Antiokia. D\u00e4rav denna mest sannolika tystnad i de prim\u00e4ra referenserna om hans titlar och befogenheter f\u00f6re Justinianus den stores dagar. Vad vi vet \u00e4r att godk\u00e4nnandet av de stift som lyder under honom var n\u00f6dv\u00e4ndigt f\u00f6r hans upph\u00f6jning till president\u00e4mbetet, och att han inte hade r\u00e4tt att blanda sig i fr\u00e4mjandet av dessa stifts pr\u00e4sterskap fr\u00e5n en grad till en annan.<\/p>\n

Diocesan Metropolitan:<\/span><\/strong> N\u00e4r det g\u00e4ller stiftets metropolit f\u00f6rbeh\u00f6ll han sig i sina h\u00e4nder r\u00e4tten att fr\u00e4mja pr\u00e4sterskap inom sitt stift. Hans godk\u00e4nnande och n\u00e4rvaro var n\u00f6dv\u00e4ndig f\u00f6r vigningen av de biskopar som var f\u00f6rem\u00e5l f\u00f6r honom. Han var tvungen att kalla alla sina biskopar till ett lokalr\u00e5d tv\u00e5 g\u00e5nger om \u00e5ret, en g\u00e5ng i tredje veckan efter p\u00e5sk och igen i mitten av oktober.<\/p>\n

Det \u00e4r uppenbart av vad Severus av Antiokia l\u00e4mnade efter sig att valet av biskopar i stiftet ofta genomf\u00f6rdes med deltagande av folket och den andliga auktoriteten. De best\u00e4mmer sig f\u00f6r tre av de b\u00e4sta kandidaterna. Sedan \u00f6verl\u00e4mnar de detta beslut till stiftets metropolit och till \u00f6verstepr\u00e4sten, biskopen av Antiokia sj\u00e4lv, f\u00f6r att v\u00e4lja det b\u00e4sta. Efter biskopen kom k\u00f6ren, biskopen, pr\u00e4sten och barmonen.<\/p>\n

Kyrka och stat:<\/span><\/strong> Efter Julianus antog Jovanius en neutralitetspolitik mellan kristendomen och hedendomen. Valentinian f\u00f6ljde honom i detta, s\u00e5 han f\u00f6rtj\u00e4nade f\u00e4llan av Ammianus Marcellinus, den hedniske historikern. Walens f\u00f6rblev tyst om hedendomen och begr\u00e4nsade den inte. Theodosius kom och avvek fr\u00e5n denna officiella neutralitet till faktisk ingripande i de kristnas interna oenighet och meningsskiljaktigheter. Sedan, v\u00e5ren 381, tillk\u00e4nnagav han de straff som v\u00e4ntade den otacksamma kristne. Den 25 maj 385 f\u00f6rnyades f\u00f6rbudet mot sp\u00e5domsoffer. Sedan skickade regiss\u00f6ren Kynigios p\u00e5 en inspektionstur till Syrien och Egypten f\u00f6r att st\u00e4nga s\u00e5 m\u00e5nga hedniska tempel han kunde. Hans resa varade i tre \u00e5r. Sedan inledde Theodosius ett argument med den helige Ambrosius (390), s\u00e5 han sympatiserade med ber\u00f6mda hedningar och f\u00f6rde dem n\u00e4rmare honom. S\u00e5ledes var Theodosius inte best\u00e4md i sin religionspolitik och var inte s\u00e4ker p\u00e5 sin st\u00e5ndpunkt om kristendomen f\u00f6re \u00e5r 391. Han b\u00f6rjade sina ber\u00f6mda f\u00f6rbud, det f\u00f6rsta i Rom den 24 februari, det andra i Alexandria den 16 juni och det tredje a \u00e5r eller mer senare i Konstantinopel - och detta f\u00f6rbj\u00f6d hednisk religion i hela imperiet.<\/p>\n

Efter \u00e5r 392 hade kyrkan ensam alla de privilegier som Konstantin den store hade gett pr\u00e4sterskapet, vilket gjorde dem lika med de hedniska pr\u00e4sterna. De viktigaste av dessa \u00e4r ekonomiska undantag, r\u00e4ttsliga befogenheter, r\u00e4tten till flyktingskydd och r\u00e4tten till r\u00e4ttsligt oberoende.<\/p>\n

L\u00e4rda f\u00e4der:<\/span><\/strong> Under de femtio \u00e5ren som f\u00f6ljde p\u00e5 Meletius d\u00f6d f\u00f6dde kyrkan i Antiochia ett antal framst\u00e5ende forskare som f\u00f6rsvarade den ortodoxa l\u00e4ran i en tid d\u00e5 k\u00e4tterierna florerade och det k\u00e4tterska trycket intensifierades tid d\u00e5 det fanns m\u00e5nga skillnader i symboliska betydelser. H\u00e4nvisningen h\u00e4r \u00e4r till Diodorus av Tarsus och hans elever John Chrysostom och Theodorus av Mopsuestia.<\/p>\n

En grupp \u00e4ldre biskopar:<\/span><\/strong> Om vi f\u00f6rutom Diodorus, biskopen av Tarsus, och Diodorus, biskopen av Mopsusta, Aflogius, biskopen av Edessa, Markellus martyren, biskopen av Apamea, Cyril John, biskopen av Jerusalem, och Epiphanius, biskopen av Salamina, Cypern, n\u00e4mner, vi finner Flabianos, \u00f6verstepr\u00e4sten, omgiven av en hel del m\u00e4ktiga och respekterade gestalter.<\/p>\n

Mellan Latakia och Beirut:<\/span><\/strong> Vi vet inte vad som h\u00e4nde med Papolinarius, biskop av Latakia, som gick till ytterligheter i sitt f\u00f6rsvar av Kristi gudomlighet mot Arius och hans anh\u00e4ngare. N\u00e4r det g\u00e4ller sin student, Vitalius av Antiokia, dog han \u00e5r 382. Hans andra student, Timothy, biskop av Beirut, h\u00f6ll med om besluten fr\u00e5n det andra ekumeniska r\u00e5det, s\u00e5 han \u00e5terv\u00e4nde till sin stol i \u00e4ra, sammanst\u00e4llde n\u00e5gra brev och skrev en kyrkohistoria.<\/p>\n

Tillbedjare och munken Alexandros:<\/span><\/strong> Tillbedjarna var de som d\u00f6k upp i Antiokia stift under sista fj\u00e4rdedelen av 300-talet. De h\u00f6ll fast vid b\u00f6nen, s\u00e4rskilt den dexologiska b\u00f6nen, och de upprepade den alltid eftersom de h\u00e4vdade att varje m\u00e4nniska har en dj\u00e4vul som inte kan kastas ut annat \u00e4n genom b\u00f6n. De ut\u00f6vade ritualer, fastade, var uppe sent och arbetade, och de fortsatte att sova och levde p\u00e5 allmosor. De h\u00e4vdade att de genom b\u00f6n och avs\u00e4gelse av pengar skulle vara n\u00e4ra f\u00f6renade med Gud. D\u00e4rf\u00f6r betraktar de sig sj\u00e4lva som \u00e4nglar, profeter, presidenter och Kristus.<\/p>\n

Den mest k\u00e4nda av dessa tillbedjare \u00e4r munken Alexandros. Han b\u00f6rjade sitt klosterliv i norra Syrien och Jazira. Ibland gick han runt och predikade evangeliet och ibland samlade han munkar f\u00f6r att bo hos dem i en permanent bostad. Han ledde Antiokia i b\u00f6rjan av 400-talet, och misstankar uppstod runt honom och han f\u00f6rdrevs fr\u00e5n det. Han \u00e5kte till Konstantinopel, d\u00e4r han blev problembildaren under Atticus, dess biskops regering.<\/p>\n

Skivor:<\/span><\/strong> Kvinnorna i Bosra stift tog hand om Jungfru Maria. S\u00e5 de h\u00f6ll ett speciellt firande f\u00f6r henne, gjorde en tron \u00e5t henne, f\u00f6rberedde tabletter och samlades runt tronen f\u00f6r att \u00e4ta tabletterna och utf\u00f6ra n\u00e5gra uppgifter som om de vore pr\u00e4ster.<\/p>\n

Porphyrius:<\/span><\/strong> (404-414) Flavianus dog och den antiokiska stolen var ledig, s\u00e5 Porphyrius kom. Med medverkan av biskoparna Acacius, Severiantus och Antiochius. Och han \u00e5beropade den kejserliga sunnitiska viljan, pl\u00e5gade sina motst\u00e5ndare och f\u00f6rvisade de flesta av dem, som vi tidigare n\u00e4mnt i ber\u00e4ttelsen om Chrysostomos.<\/p>\n

Alexandros:<\/span><\/strong> (414-424) Han \u00f6vertog apostlarnas arv efter Porphyrios Alexandros, den \u00e4rev\u00f6rdiga munken. Som kunde ta bort klyftan mellan de legitima ortodoxa, anh\u00e4ngare av Meletius, och de avestatiska ortodoxa - anh\u00e4ngare av Avestathios, med Pavlinos i spetsen - och g\u00f6ra dem till en socken med en herde. Som han hade accepterat de Evastatian pr\u00e4sterna bland sina pr\u00e4ster med samma rang som de \u00e5tnj\u00f6t. Han gick personligen till apostasiarnas kyrka och f\u00f6rde dem till kyrkan, sj\u00f6ng och bad. En envis rest av dem fanns kvar tills \u00e5terkomsten av kvarlevorna av Efstathius under kalendernas regeringstid (479-483).<\/p>\n

Theophilus, den alexandrinske farao, hade v\u00e4djat till biskoparna i \u00f6st och v\u00e4st och kr\u00e4vt att namnet p\u00e5 hans motst\u00e5ndare skulle tas bort fr\u00e5n offret - en lista som inkluderar namnen p\u00e5 de som \u00e4r avsedda att n\u00e4mnas, inklusive martyrer, r\u00e4ttf\u00e4rdiga m\u00e4nniskor , helgon, biskopar och patriarker, n\u00e4r de framb\u00e4r det rena offret. Han hade insisterat p\u00e5 denna envishet i flera \u00e5r tills omn\u00e4mnandet av Chrysostom i Dhabikha blev ett av de viktigaste problemen f\u00f6r kyrkan i \u00f6st mellan 404 och 414. Theophilus dog \u00e5r 412, och de tv\u00e5 apostlarna eftertr\u00e4ddes i Antiokia av Alexandros den fromme, som ville ta bort det hat som hade spridit sig till "hanawiernas" hj\u00e4rtan bland hans f\u00f6rsamlingsbor. Namnet p\u00e5 Johannes Krysostomus skrevs ned i Antiokia-gravskriften, och Albaydis, biskopen av Latakia, Babus och andra som f\u00f6rf\u00f6ljdes av Krysostomos v\u00e4nner accepterades i gemenskapen.<\/p>\n

Kyrkan dikterade att ett h\u00e4lsningsbrev skulle skrivas till de \u00e4ldre biskoparna utanf\u00f6r Antiokia, s\u00e5 Alexandros skrev till Innocentius, biskop av Rom, och informerade honom om vad som hade h\u00e4nt och s\u00f6kte gemenskap. Han skickade sitt brev med en delegation \u00e5tf\u00f6ljd av pr\u00e4sten Cassianus (den samma Cassianus av Rom), en elev av Chrysostomos. Det romerska helgonets sj\u00e4l gladde sig och \u00f6verl\u00e4mnade till Alexandros ett synodalbrev undertecknat av tjugofyra italienska biskopar motsvarande Antiokiska kyrkans gemenskap. Innocentius skrev ocks\u00e5 ett privat brev till Alexandros d\u00e4r han uttryckte sin k\u00e4rlek och uppskattning.<\/p>\n

Under tiden ins\u00e5g Acacius, biskopen av Aleppo, sitt misstag och satte Chrysostomos namn i Aleppo-biskopen. Inte l\u00e5ngt efter detta f\u00f6renades den antiokiska kyrkan f\u00f6r att hedra Chrysostomos, stolt \u00f6ver att han var hennes son och apostel. Kyrkan i Konstantinopel insisterade p\u00e5 att f\u00f6rneka honom och ber\u00f6va honom hans ber\u00f6m. S\u00e5 Alexandros, biskop av Antiokia, gick till det och utt\u00f6mde sina anstr\u00e4ngningar f\u00f6r att locka Atticus, men han misslyckades. Han provocerade folkets entusiasm genom att r\u00e4kna upp Chrysostomos dygder, s\u00e5 de v\u00e4djade till Atticus att acceptera att hedra sin f\u00f6reg\u00e5ngare, men han v\u00e4grade. Alexandros \u00e5terv\u00e4nde till Antiokia och fullbordade sitt s\u00f6kande.<\/p>\n

Acacius skrev till Atticus och till Kyrillos av Alexandria. F\u00f6rvirringen intensifierades bland de popul\u00e4ra kretsarna i huvudstaden tills man befarade att en revolution skulle bryta ut. Atticus r\u00e5dfr\u00e5gade den unge kejsaren och tog sedan initiativet att skriva ut Chrysostomos namn i Dhabikha. Cyril var inte n\u00f6jd med den h\u00e4r nyheten, s\u00e5 han skrev till sin kollega Konstantinopel och Al-Halabi och skyllde p\u00e5 dem. Men han h\u00f6ll inte fast vid det l\u00e4nge. Kanske var alla hans kollegor \u00f6verens om att hedra Chrysostom f\u00f6re \u00e5r 419.<\/p>\n

Theodotus:<\/span><\/strong> (424-428) Han \u00e4r den trettio\u00e5ttonde efter de tv\u00e5 apostlarna. Hans namn \u00e4r grekiskt och betyder "Guds g\u00e5va." Historiker skiljer sig \u00e5t n\u00e4r det g\u00e4ller att best\u00e4mma varaktigheten av hans presidentskap. Det kan vara (424-428) eller det kan ocks\u00e5 vara (417-429). Det kan ocks\u00e5 vara (418-428), som det st\u00e5r i historien om Constantius, patriark av Konstantinopel. Det b\u00e4sta som kan tillskrivas honom \u00e4r att han f\u00f6rs\u00f6kte v\u00e4nda apollinarierna tillbaka fr\u00e5n deras misstag, s\u00e5 ungef\u00e4r h\u00e4lften av dem \u00e5terv\u00e4nde till ortodoxin. Det tillskrivs honom ocks\u00e5 att han tog en best\u00e4md st\u00e4llning mot Pelagius och hans anh\u00e4ngare, s\u00e5 han h\u00f6ll r\u00e5det i Antiokia, f\u00f6rd\u00f6mde dem och f\u00f6rbj\u00f6d dem att komma \u00e5t de heliga platserna.<\/p>","protected":false},"excerpt":{"rendered":"

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