TRADITION
Mesalianismo
Source entries are currently shown in Spanish; English-first entries arrive with the next cataloguing pass.
El corpus no guarda ningún texto que hable desde dentro del mesalianismo, y lo que dice de él lo dicen sus adversarios o sus estudiosos. La nota del editor al tomo V de la Filocalía identifica los dos nombres con que el corpus lo llama, lo data, lo sitúa y adjudica su doctrina a lo que de ella dijeron sus opositores: «The Euchites or Messalians were an extreme ascetic movement which originated in Mesopotamia during the second half of the fourth century, and which spread rapidly to Syria, Asia Minor, Egypt and elsewhere. According to their opponents, the Messalians taught that through continual prayer it was possible to reach a state of perfection even in this present life, after which a person became impervious to temptation and could no longer fall into sin. They were condemned at the Third Ecumenical Council (Ephesus, 431).» «La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023) · p. 1770». La nota introductoria de los editores a las Homilías macarias, en el tomo III, lo hace nacer en otra parte y lo extiende por el Oriente cristiano: «There are similarities in language and symbolism, and sometimes also in thought, between the Homilies and Messalianism, an ascetic movement that originated in Syria in the late fourth century and spread rapidly to other parts of the Christian East. Some scholars have even concluded that the Homilies are in reality the 'Ascetic Book' of the Messalians, and on somewhat slender evidence they attribute them to Symeon of Mesopotamia, one of the leading Messalians.» «La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023) · p. 1080». Las dos notas son de la misma obra; una dice Mesopotamia y la otra Siria, y aquí van las dos.
El único texto que el corpus acerca a una voz propia del mesalianismo está en disputa, y la obra que lo imprime trae a las dos partes. Tras consignar a los estudiosos que tienen las Homilías por el Libro ascético de los mesalianos, los editores traen a los otros: «Other specialists, without denying the points of resemblance, argu˂ that they should not be exaggerated. The heretical teachings characteristic of extreme Messalianism are not in fact to be found in the Homilies; when language and symbols associated with the Messalians are employed, they are used in a fundamentally Orthodox way.» «La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023) · p. 1080», y cierran con su propio juicio sobre las Homilías: «Indeed, the Homilies may continue to be regarded, today as in the past, as an authentic expression of Eastern Christian spirituality at its best.» «La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023) · p. 1081». Esta ficha no le adjudica las Homilías a nadie: deja las dos posiciones con su pasaje.
Las voces que en el corpus escriben desde dentro de una tradición, la del hesicasmo, escriben contra él, y los editores de la Filocalía ponen contra él a dos de los autores que traducen. Los del tomo I sitúan la enseñanza de Marcos el Asceta frente a ese movimiento: «In his spiritual teaching, which is directed particularly against the heretical Syrian movement of Messalianism, he lays great emphasis upon the role played by baptismal grace and provides a detailed analysis of the nature of temptation.» «La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023) · p. 111», y dicen lo mismo de Diádoco de Fótice: «St Diadochos borrows many of the Evagrian technical terms, but his work contains certain features not found in Evagrios : an emphasis, for instance, upon the primacy of love (see especially §§ 90-92), upon the sacraments, and upon the heart as well as the intellect (nous). His teaching on baptism (§§ 76-78) is closely parallel to that of St Mark the Ascetic ; here, and in many other passages of the work, St Diadochos has particularly in view the errors of the Messalians.» «La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023) · p. 253». Gregorio Palamas, en el texto 109 de sus capítulos de ciencia natural y teológica, llama así a la tesis de sus oponentes sobre la participación en la esencia divina: «Who trained in the divine doctrine will not recognize this as the absurdity of the Messalians» «La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023) · p. 1575», y trae a Gregorio de Nacianzo contra los mesalianos y los acindinistas a la vez: «But St Gregory of Nazianzos, eminent in theology, long ago refuted the dotty views of both the Messalians and the Akindynists when he said, 'He is "Christ", the Anointed, on account of His divinity; for it is the divinity that anoints His human nature. This anointing sanctifies the human nature not merely with an energy, as is the case with all others who are anointed, but with the presence of the whole of Him who anoints» «La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023) · p. 1576». La Declaración del Monte Santo, que el tomo IV imprime en la sección de Palamas, rechaza el cargo cuando se lo hacen a los suyos: «If, then, anyone condemns as Messalians those who declare this deifying grace of God to be uncreated, ungenerated and completely real, and calls them ditheists, he must know - if indeed there is such a person - that he is an adversary of the saints of God» «La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023) · p. 1600». En el artículo 2 lo devuelve a quien entiende la unión con Dios como imitación: «If anyone declares that perfect union with God is accomplished simply in an imitative and relative fashion, without the deifying grace of the Spirit and merely in the manner of persons who share the same disposition and who love one another, and that the deifying grace of God is a state of our intellectual nature acquired by imitation alone» «La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023) · p. 1600», y le dice a ese: «then he must know that he has fallen unawares into the delusion of the Messalians» «La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023) · p. 1600». El artículo 3 niega que sea mesaliano situar el intelecto en el corazón: «If anyone asserts that those who regard the intellect as seated in the heart or in the head are Messalians, let him know that he is misguidedly attacking the saints» «La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023) · p. 1601». Kallistos e Ignatios Xanthopoulos, en el tomo V, le atribuyen a los euquitas la tesis de que los perfectos quedan fuera del cambio: «He does not want you to think that he is speaking only about the weaker and lesser brethren, and that the perfect are free from change and stand unshakeably in a different class, untouched by impassioned thoughts, as the Euchites assert;» «La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023) · p. 1704».
Fuera de la Filocalía el nombre aparece en la genealogía de otras herejías medievales, y ahí las obras no lo componen igual. La entrada sobre los bogomilos del diccionario de Hanegraaff trae a los euquitas por boca de Miguel Pselo: «At the same time, Michael Psellos describes the beliefs of the Euchites, who were apparently very close to the Bogomils.» «Hanegraaff (ed.) — Dictionary of Gnosis & Western Esotericism, ed. inglés · p. 225», y registra de una fuente bizantina una filiación doble que no armoniza: «He derives the Bogomils from the Messalian heresy, but mentions the Paulicians too.» «Hanegraaff (ed.) — Dictionary of Gnosis & Western Esotericism, ed. inglés · p. 225». Erik Hornung los pone en la cadena de la gnosis medieval, después de Prisciliano: «Gnosis was a subculture that persisted through the entire Middle Ages. The first heretic martyr, Priscillian, who was condemned by a synod at Saragosa in 380 and executed at Treves in 385, had spread gnostic doctrine in Spain about an evil primal being who created the physical cosmos.» «Hornung — The Secret Lore of Egypt (2001) · p. 93» y «He was followed by the Euchites (who were described by Michael Psellus), the Paulicians, and, beginning with the tenth century, the Bogomils, who viewed Satanael as the firstborn son of God who sent the Flood and gave the laws to Moses.» «Hornung — The Secret Lore of Egypt (2001) · p. 93». William Eamon reporta una hipótesis sobre el paso de las recetas alquímicas a Occidente, sin hacerla suya, y en ella los mesalianos son otra cosa: «It has recently been suggested that the alchemical-technological recipes may have passed surreptitiously into the West with Cathar missionaries. The Cathars, in turn, learned the recipes from the Messalians, a medieval Gnostic sect that is known to have practiced the Sacred Art and to have preserved secret books from antiquity.» «Eamon — Science and the Secrets of Nature (1994), ed. inglés 1994 · p. 48». Para la Filocalía es un movimiento ascético del siglo IV condenado en Éfeso; para la frase que Eamon reporta, una secta gnóstica medieval que practicó el Arte Sagrado; para Hornung, un eslabón de la gnosis. Las tres lecturas van aquí sin conciliar.
in the library: 0 ascribed works · 0 linked authors
What the works say about it
how each work defines it, with its passageEamon — Science and the Secrets of Nature (1994)
Hanegraaff (ed.) — Dictionary of Gnosis & Western Esotericism
Hornung — The Secret Lore of Egypt (2001)
La Filocalía, texto completo (tr. Palmer, Sherrard y Ware, Faber, 1979-2023)
Claims
18 entries«The Euchites or Messalians were an extreme ascetic movement which originated in Mesopotamia during the second half of the fourth century, and which spread rapidly to Syria, Asia Minor, Egypt and elsewhere. According to their opponents, the Messalians taught that through continual prayer it was possible to reach a state of perfection even in this present life, after which a person became impervious to temptation and could no longer fall into sin. They were condemned at the Third Ecumenical Council (Ephesus, 431).» — la nota del editor identifica a los euquitas del cuerpo con los mesalianos, los data en la Mesopotamia de la segunda mitad del siglo IV y resume la doctrina que sus adversarios les atribuyen, la perfección alcanzable en esta vida con impermeabilidad a la tentación, condenada en Éfeso el 431: es la única explicación del mesalianismo que el tomo V da, y la deuda de nombre propio sigue abierta.
«There are similarities in language and symbolism, and sometimes also in thought, between the Homilies and Messalianism, an ascetic movement that originated in Syria in the late fourth century and spread rapidly to other parts of the Christian East. Some scholars have even concluded that the Homilies are in reality the 'Ascetic Book' of the Messalians, and on somewhat slender evidence they attribute them to Symeon of Mesopotamia, one of the leading Messalians.» — y los editores consignan las semejanzas de lengua, de simbolismo y a veces de pensamiento entre las homilías y el mesalianismo, movimiento ascético nacido en Siria a fines del siglo cuarto, y la conclusión de algunos estudiosos de que las homilías son el Libro ascético de los mesalianos.
«Other specialists, without denying the points of resemblance, argu˂ that they should not be exaggerated. The heretical teachings characteristic of extreme Messalianism are not in fact to be found in the Homilies; when language and symbols associated with the Messalians are employed, they are used in a fundamentally Orthodox way.» — y los editores traen a los otros especialistas, que sin negar las semejanzas piden no exagerarlas, porque las enseñanzas heréticas del mesalianismo extremo no se hallan de hecho en las homilías; el escaneo corta la palabra argue.
«Indeed, the Homilies may continue to be regarded, today as in the past, as an authentic expression of Eastern Christian spirituality at its best.» — y los editores cierran ese juicio dejando las homilías por expresión auténtica de la espiritualidad cristiana oriental en lo mejor de ella, hoy como en el pasado; el tramo cruza el corte de plana.
«In his spiritual teaching, which is directed particularly against the heretical Syrian movement of Messalianism, he lays great emphasis upon the role played by baptismal grace and provides a detailed analysis of the nature of temptation.» — y sitúan su enseñanza contra el movimiento sirio herético del mesalianismo, con el acento puesto en el papel de la gracia bautismal.
«St Diadochos borrows many of the Evagrian technical terms, but his work contains certain features not found in Evagrios : an emphasis, for instance, upon the primacy of love (see especially §§ 90-92), upon the sacraments, and upon the heart as well as the intellect (nous). His teaching on baptism (§§ 76-78) is closely parallel to that of St Mark the Ascetic ; here, and in many other passages of the work, St Diadochos has particularly in view the errors of the Messalians.» — y declaran qué toma de Evagrio y qué no está en él, el primado del amor, los sacramentos y el corazón junto al intelecto, con la enseñanza sobre el bautismo cercana a la de San Marcos el Asceta.
«Who trained in the divine doctrine will not recognize this as the absurdity of the Messalians» — el mismo texto 109 llama a esa tesis el absurdo de los mesalianos; es la primera vez que el cuerpo del cuarto tomo nombra a esa secta, que en el tercero solo traía el aparato moderno.
«But St Gregory of Nazianzos, eminent in theology, long ago refuted the dotty views of both the Messalians and the Akindynists when he said, 'He is "Christ", the Anointed, on account of His divinity; for it is the divinity that anoints His human nature. This anointing sanctifies the human nature not merely with an energy, as is the case with all others who are anointed, but with the presence of the whole of Him who anoints» — el mismo texto 109 objeta con Gregorio de Nacianzo las opiniones de los mesalianos y de los acindinistas a la vez.
«If, then, anyone condemns as Messalians those who declare this deifying grace of God to be uncreated, ungenerated and completely real, and calls them ditheists, he must know - if indeed there is such a person - that he is an adversary of the saints of God» — el artículo 1 de la Declaración niega que sean mesalianos quienes llaman increada a la gracia deificante.
«If anyone declares that perfect union with God is accomplished simply in an imitative and relative fashion, without the deifying grace of the Spirit and merely in the manner of persons who share the same disposition and who love one another, and that the deifying grace of God is a state of our intellectual nature acquired by imitation alone» — el artículo 2 objeta la unión con Dios entendida como imitación y disposición compartida.
«then he must know that he has fallen unawares into the delusion of the Messalians» — el mismo artículo 2 imputa a esa tesis el extravío de los mesalianos.
«If anyone asserts that those who regard the intellect as seated in the heart or in the head are Messalians, let him know that he is misguidedly attacking the saints» — el artículo 3 niega que sea mesaliano situar el intelecto en el corazón o en la cabeza.
«He does not want you to think that he is speaking only about the weaker and lesser brethren, and that the perfect are free from change and stand unshakeably in a different class, untouched by impassioned thoughts, as the Euchites assert;» — la sentencia de Isaac niega que los perfectos queden fuera del cambio y en una clase aparte intocada por los pensamientos apasionados, y adjudica esa tesis a los euquitas, que es como el tomo nombra aquí a los mesalianos; el tramo se corta antes de la llamada de nota.
«At the same time, Michael Psellos describes the beliefs of the Euchites, who were apparently very close to the Bogomils.» — por los mismos años Miguel Pselo describe las creencias de los euquitas, al parecer muy cercanas a las de los bogomilos
«He derives the Bogomils from the Messalian heresy, but mentions the Paulicians too.» — Bozoky registra que la filiación que da esa fuente es doble y no la armoniza: deriva a los bogomilos de la herejía mesaliana, pero menciona también a los paulicianos
«Gnosis was a subculture that persisted through the entire Middle Ages. The first heretic martyr, Priscillian, who was condemned by a synod at Saragosa in 380 and executed at Treves in 385, had spread gnostic doctrine in Spain about an evil primal being who created the physical cosmos.» — describe la gnosis como subcultura que atraviesa toda la Edad Media, y fecha su primer mártir hereje en Prisciliano, condenado en Zaragoza en 380 y ejecutado en Tréveris en 385, que había difundido en España la doctrina de un ser primordial malvado creador del cosmos físico
«He was followed by the Euchites (who were described by Michael Psellus), the Paulicians, and, beginning with the tenth century, the Bogomils, who viewed Satanael as the firstborn son of God who sent the Flood and gave the laws to Moses.» — la cadena que sigue: euquitas —descritos por Miguel Pselo—, paulicianos y, desde el siglo X, bogomilos, que tenían a Satanael por primogénito de Dios, autor del Diluvio y dador de las leyes a Moisés
«It has recently been suggested that the alchemical-technological recipes may have passed surreptitiously into the West with Cathar missionaries. The Cathars, in turn, learned the recipes from the Messalians, a medieval Gnostic sect that is known to have practiced the Sacred Art and to have preserved secret books from antiquity.» — la vía de transmisión que Eamon reporta en condicional, sin hacerla suya: las recetas alquímico-técnicas habrían pasado a Occidente con misioneros cátaros, que a su vez las habrían aprendido de los mesalianos.