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The Beginnings of Monasticism in Aquileian and Neighbouring ChurchesŠpelič, MiranV pričujoči razpravi smo si postavili za cilj prikazati prve vzgibe meniškega življenja na področju oglejske Cerkve in današnjega slovenskega ozemlja nasploh, kakor je to razvidno iz literarnih ... virov. Po kratkem splošnem uvodu o začetkih meništva, v katerem se strinjamo s tezo o kontinuiteti med asketskim gibanjem prve Cerkve in začetki meništva, vsaj kar zadeva krščanski Zahod, smo se lotili analize štirih avtorjev, ki dajejo namige v zvezi z našo temo. Viktorin Ptujski zelo redko omenja to vrsto askeze, čeprav se mu tema rekoč ponuja ob razlagi Razodetja. Hieronim je pisal devicam in menihu Antoniju v Emono, da bi obnovil pretrgane stike z njimi; zato jih je pogosto spodbujal k razumevanju svojega stališča, a najverjetneje brez uspeha. Rufin je bil navezan na kraj začetkov svojega asketskega življenja, iz Svete dežele se je vrnil v Oglej, a je bil obenem priča koncev tamkajšnjega meništva ob germanskih vdorih. Kromacij, ki je tudi izšel iz istih asketskih krogov, je kot oglejski škof poskrbel za kratko preživetje meništva v gradeških lagunah. Meniško gibanje, ki je, še zlasti po obisku Atanazija Aleksandrijskega l. 345, ozžarevalo iz oglejske Cerkve globoko v notranjost, ni preživelo preizkušnje germanskih vpadov; skromni ostanki so počasi ugasnili. Nove pobude za meništvo so prišle šele v naslednjem tisočletju iz Irske in Francije.Source: Westillyricum und Nordostitalien in der spätrömischen Zeit = Zahodni Ilirik in severovzhodna Italija v poznorimski dobi (1996, str. 291-297)Type of material - article, component partPublish date - 1996Language - englishCOBISS.SI-ID - 1108826
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Špelič, Miran | 14469 |
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