Revista Studii Teologice


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Încercare asupra mimesis-ului sec. IV-VI, temelie a culturii şi spiritualităţii bizantine

Autor(i): Remus-Dragoş Albu
Byzantium is the possessor of an impressive culture and spirituality. But, at the same time, it is the heir/inheritor of an equally impressive culture and spirituality – the Greek-Roman one. For the shift from a culture to another is very intriguing (as Rev. Prof. I.G. Coman had observed already in the 4th decade of the last century), the study tries to examine one of the mechanisms that made up the foundation of the Byzantine culture and spirituality. In author’s point of view, which is following other scholars, this would be the mimesis.
H.G. Beck had remarked that in Byzantium the mimesis was in every field the major slogan. On the other hand, the same scholar had shown the overwhelming task for Byzantium to be the heir of Greek-Roman culture. The author searches for this aspect in some domains, focusing primarily on paideia and examining the actions undertaken by the Byzantine emperors for the salvation, and in the same time, for the overtaking of antique culture. The basic ideas for the Greek paideia were adapted to the exigencies and the needs of Christianity, as P. Lemerle noticed. Studying Theology and Historiography, the author observed that this culture had the view turned towards the past, but it did not slavishly copy the great antique models, but formed itself according to them, showing original creations too, so we can speak about creative imitation, creation adequate to the eternal values of the world, embodied in the classic works.
An important role was played by mimesis in the Byzantine Christian spirituality. The author studies its role at one of the most brilliant Theologians – St. Gregory of Nyssa. He gave the well-known definition of Christianity as “imitation of the divine nature”. Another field in which the discovery of these values attempted was that of “madness in Christ”, issued in the 6th century, exactly during the sterile Theological controversies and spiritual decadence. So we can speak about the prototype of the “mad in Christ” – the famous Simeon Salos. This debate brought a radical change in the conceiving of holiness, because “the mad one in Christ” had understood most profoundly and authentically the Gospel message, that he succeeds to materialize in such a pertinent way.

Pagini: 129-177