The Late Byzantine Monastery in Town and Countryside
In this paper I want to look not only at the late Byzantine monastery in town and countryside, but how each category fared after the Turkish conquests, when towns became important again. By the late Byzantine monastery I mean one commonly established by a founder’s typikon, and commonly enjoying sta...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
1979
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| In: |
Studies in church history
Year: 1979, Volume: 16, Pages: 219-241 |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a In this paper I want to look not only at the late Byzantine monastery in town and countryside, but how each category fared after the Turkish conquests, when towns became important again. By the late Byzantine monastery I mean one commonly established by a founder’s typikon, and commonly enjoying stavropegiac rights of autonomy (especially from the thirteenth century). Material for the late Byzantine monastery is abundant enough both before and after the conquests, especially on Athos which is a special case. But it is comparatively less explored after the conquests. This is curious, for if it is true, as we are so often told, that it was the Orthodox church which kept alive the flame of Hellenismes during the dark centuries of the Tourkokratia, and if it is true that it is monasticism which is the peculiar guardian of Orthodoxy, and that monks are, in Theodore of Stoudion’s words, ‘the nerves and foundations of the Church’, the fate of the late Byzantine monastery should be an important field of study. I have adapted my approach to the nature of the bulk of the surviving evidence, which is economic. This may be like trying to write an account of a university’s research on the basis of its finance department’s records alone, but in times of a squeeze it may not be an unfair approach. A late Byzantine monk had to feast so as to fast. I began my study by making a census of known Byzantine monasteries, within the twelfth-century borders. This has been done before. Beck worked on a corpus of a hundred and sixty monasteries, which Charanis brought up to two hundred and forty one. Charanis reckoned that there might be about seven hundred recorded all told, less than a tenth of the actual total. By chance my list of monasteries came to exactly seven hundred, so I drew the line there, although it is clear that diligence would unearth up to one thousand. | ||
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