Le monarchisme Syrien : un ministère charismatique : IVeme-VIIeme siècles

Syrian monasticism : a charismatic ministry : 4th-7th centuries ad

• Auteur / Autrice : Philippe Escolan
• Direction : Évelyne Patlagean
• Type : Thèse de doctorat
• Discipline(s) : Histoire
• Date : Soutenance en 1996
• Etablissement(s) : Paris 10

Résumé

Le monachisme syro-mesopotamien est bien connu pour son caractere ostentatoire et excessif (stylitisme et reclusion par ex. ), ainsi que pour ses relations etroites avec la societe laique. De telles particularites ne peuvent se comprendre que si l'on remonte a la periode du ''premier christianisme'', du ''premier ascetisme'', ou le groupe ascetique (bnay qyama) etait totalement integre a la structure ecclesiale et se confondait largement avec celle-ci. L'ascese avait alors dans l'eglise un role normatif. A cet egard, la structure ecclesiale monastique est l'heritiere de ces pratiques, au meme titre que des groupes heretique, ou le messalianisme. Le principe de base du monachisme est la structure duale - ascetes fideles - de l'organisation ecclesiale. Le ministere charismatique des moines est tourne vers les fideles, mais ceux-ci doivent accepter la primaute spirituelle des ascetes. Ce modele ecclesiologique est tres different de celui de l'eglise episcopale : il n'est ni hierarchique, ni stable, et ne s'interesse ni au dogme ni au rite. C'est la que se situe le point de friction avec l'eglise episcopale. Mais la desagregation de l'eglise institutionnelle en syrie-mesopotamie permet aux moines de s'emparer de tous les leviers de pouvoir dans le patriarcat. Avec les querelles dogmatiques, les moines infiltrent l'eglise, ou dressent de nouvelles eglises qu'ils dominent totalement (julianistes, tritheistes, maronites, par ex. ).

Syrian and mesopotamian ascetics are well known for their lack of spiritual measure, and for the excessiv forms of ascetic life (stylitism). However, syrian monks were not at all isolated from their fellow countrymen; they had very close relationship with the lay people. Few historians have tried to understand this characteristic of syrian piety. Nevertheless, during the 3rd and 4th centuries ad ascetics (bnay qyama : sons of the covenant, or covenanters) were members of the clergy of the syrian-speaking church. The church itself was perhaps totally ascetical (ideas of burkitt, bauer and voobus). The heritage of the first syrian church is found in some heretical movements (manichaeism, daycanism, marcionism. . . ), in some heterodox monastic circles (messalianism), but also in the general monastic society. The ecclesiology of the monks (see philoxen of mabbug' letter to patricius), their ecclesial practice is directly inherited from early fourth century christianity. There is only two groups of people for this ecclesiology : ascetics who have the assurance of full salvation, and lay people who have no salvation at all if they do not submit to the charismatic ministry of the monks. Monastic christianity is not interested in dogmatic controversy (see john rufus monophysite apology), neither by ritual practice. The conflict with episcopal authorities began in the early fifth century. Ascetics took opportunity of the dogmatical conflict after ephesus (431) and chalcedon (451) to infiltrate the episcopal church, and to organize dissenting communities (severian monophysites, julianists, tritheists. . . ).