Sprüche der Wüstenväter (Apophthegmata Patrum)

Author(s):  
Caspar Detlef Gustav Müller ◽  
Martina Janßen
Keyword(s):  
2004 ◽  
pp. 193-224
Author(s):  
William, S.J. Harmless
Keyword(s):  

2016 ◽  
Vol 8 (3) ◽  
pp. 391-400
Author(s):  
Silviu Lupaşcu

Abstract The textual proximity of “woman” and “apocryphal literature” in a fragment included in the Apophthegmata Patrum may seem paradoxical. Abba Sopatrus’ apophthegm must be understood against the background of the theological debates of Origenists and non-Origenists during the 4th – 6th centuries, in Northern Egypt, and consequently needs to be exegetically enframed between Emperor Justinian I. (l. 482-565; r. 527-565) Edictum contra Origenem and Archimandrite Shenute of Atripe (348-466)’s Contra Origenistas. In fact, the contemporary Gnostic literature was able to generate heretical sexual imagery. The Apocryphon of John (II, 1; III, 1; IV, 1; BG 8502, 2), included in the Nag Hammadi Library, explains in a sexual manner the origin of evil. Abba Sopatrus’ apophthegm testifies about the proximity of Christianity and Gnosticism in Northern Egypt during the period of the Desert Fathers, and also about the effort of the abbas to establish firm limits against sexual lust and the lust of the erroneous dogmata. Both posed tremendous potential danger of disintegrating the monks’ peace of mind and peace of soul.


2017 ◽  
Vol 27 ◽  
pp. 91
Author(s):  
Fotis VASILEIOU

«ΣΥΜΦΕΡΕΙ Τῌ ΨΥΧῌ»ΑΜΑΡΤΙΑ ΚΑΙ ΜΕΤΑΝΟΙΑ ΣΤΑ ΑΠΟΦΘΕΓΜΑΤΑ ΤΩΝ ΠΑΤΕΡΩΝΤὸ ἄρθρο ἀναφέρεται στὴν πεποίθηση χριστιανῶν καὶ ἐθνικῶν τοῦ5ου αἰώνα, ὅτι ἡ Ἐκκλησία ὑποδεχόταν στοὺς κόλπους της ὅλουςἀνεξαιρέτως τοὺς ἁμαρτωλούς, ἀκόμα καὶ ἐκείνους ποὺ βαρύνονταν μὲεἰδεχθῆ ἐγκλήματα, καὶ τοὺς παρεῖχε τὴν εὐκαιρία νὰ βροῦν συγχώρηση.Ἑστιάζοντας στὴν διήγηση τοῦ ἀββᾶ Ἀπολλὼ τοῦ Σκητιώτη ἐξετάζεταιὁ τρόπος ποὺ ἐπέδρασε ἡ ἰδέα τῆς μετάνοιας κυρίως στὴ ζωὴ τῶν ἁπλῶνἀνθρώπων, ἀλλὰ καὶ ἡ στάση τῶν ἀσκητῶν ἀπέναντι στὸ δικαϊκὸσύστημα τῆς Αὐτοκρατορίας. Ὁ «ἀγροῖκος» Ἀπολλὼ μετὰ ἀπὸ ἕναἀποτρόπαιο ἔγκλημα ἐγκατέλειψε τὰ ἐγκόσμια καὶ βρῆκε καταφύγιοστὴ Σκήτη. Ἐκεῖ μέσω τοῦ σκληροῦ ἀσκητικοῦ κανόνα ποὺ ἐπέβαλεστὸν ἑαυτό του, κατάφερε ὄχι μόνο νὰ νιώσει ὅτι συγχωρήθηκε, ἀλλὰ νὰἐνταχθεῖ πλήρως στὴν ἀναχωρητικὴ κοινότητα καὶ να διαμορφώσει μιὰνέα ταυτότητα, ἐκείνη τοῦ «ἀββᾶ» Ἀπολλώ.


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