Difference between revisions of "Gelasius I" - New World Encyclopedia
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==Struggle with the Anastasius I and Acacius== | ==Struggle with the Anastasius I and Acacius== | ||
| − | Gelasius' election, March 1, 492, was a gesture for continuity: Gelasius inherited Felix's struggles with [[Eastern Roman Emperor]] [[Anastasius I (emperor)|Anastasius I]] and the [[patriarch of Constantinople]]. Early in his papacy, he stood strongly both for the rights of papacy and for the cause of orthodoxy when he insisted that the name the name of the late [[Patriarch Acacius of Constantinople]], | + | Gelasius' election, March 1, 492, was a gesture for continuity: Gelasius inherited Felix's struggles with [[Eastern Roman Emperor]] [[Anastasius I (emperor)|Anastasius I]] and the [[patriarch of Constantinople]]. Early in his papacy, he stood strongly both for the rights of papacy and for the cause of orthodoxy when he insisted that the name the name of the late [[Patriarch Acacius of Constantinople]], who had tolerated [[Monophysitism]], be purged from official ecclesiastical memorials. However, in so doing, he rebuffed ecumenical gestures by the current, otherwise orthodox, Patriarch [[Euphemius]] and exacerbated the growing split between the Eastern and Western churches |
| − | The | + | The so-called [[Acacian schism]] between Rome and Constantinople was necessitated, from the western point of view, because Acacius had refused to enforce the orthodox positions that, the [[Monophysite]] heresy could not be tolerated. From the Eastern viewpoint, however, toleration of Monophysitism—the teaching that Christ's divinity overshadowed his humanity—was the lesser of two evils. In Acacius' view, the Monophysites were allies to defeat the threat from [[Nestorianism]], which stressed that the divine and human natures of Christ were so distinct that he did not consciously share all of the divine attributes of the Father. Pope Felix had condemned and "deposed" Acacius, and Gelasius insisted that this deposition by a Roman bishop be recognized by Constantinople. Gelasius' treatise ''De duabus in Christo naturis'' ('On the dual nature of Christ') delineated the western view. |
| − | Gelasius' unbending position in refusing to compromise | + | Gelasius' unbending position in refusing to compromise to end the Acacian schism asserted absolutely the rights of the Roman bishop, a major step in affirming the authority of the papacy over the emperor. He rejected the emperor's claim that Constantinople was the "New Rome" in any sense other than the political one, even declining to give the city the second place in ecclesiastical honor ahead of the venerable Metropolitan [[See]]s of [[Alexandria]] and [[Antioch]]. |
Gelasius thus went further than his predecessors in asserting the primacy of Rome over the entire Church, East and West, and he presented this doctrine in terms that set the model for subsequent popes asserting the claims of [[papal supremacy]]. | Gelasius thus went further than his predecessors in asserting the primacy of Rome over the entire Church, East and West, and he presented this doctrine in terms that set the model for subsequent popes asserting the claims of [[papal supremacy]]. | ||
| − | In 494, Gelasius wrote a very influential letter, known from its [[incipit]] as ''Duo sunt'' | + | In 494, Gelasius wrote a very influential letter, known from its [[incipit]] as ''Duo sunt'' to Emperor Anastasius. This letter established the basic principle that would underlie all Western European political thought for almost a [[millennium]]. Gelasius expressed a distinction between "two powers," which he called the "sacred authority of priests" and the "royal power." These two powers, he said, were to be considered independent in their own spheres of operation. Moreover, in religious matters, the emperor must bow to the will of the pope: |
{{cquote|There are two powers, august Emperor, by which this world is chiefly ruled, namely, the sacred authority of the priests and the royal power. Of these that of the priests is the more weighty, since they have to render an account for even the kings of men in the divine judgment. You are also aware, dear son, that while you are permitted honorably to rule over human kind, yet in things divine you bow your head humbly before the leaders of the clergy and await from their hands the means of your salvation... And if it is fitting that the hearts of the faithful should submit to all priests in general who properly administer divine affairs, how much the more is obedience due to the bishop of that see [Rome] which the Most High ordained to be above all others, and which is consequently dutifully honored by the devotion of the whole Church.|20px}} | {{cquote|There are two powers, august Emperor, by which this world is chiefly ruled, namely, the sacred authority of the priests and the royal power. Of these that of the priests is the more weighty, since they have to render an account for even the kings of men in the divine judgment. You are also aware, dear son, that while you are permitted honorably to rule over human kind, yet in things divine you bow your head humbly before the leaders of the clergy and await from their hands the means of your salvation... And if it is fitting that the hearts of the faithful should submit to all priests in general who properly administer divine affairs, how much the more is obedience due to the bishop of that see [Rome] which the Most High ordained to be above all others, and which is consequently dutifully honored by the devotion of the whole Church.|20px}} | ||
| − | + | Gelasius doctrine—known as the Two Powers (or Two Swords)—differed from the East view in seeral ways. First, while affirming that church and state should work in harmony, it emphasized the distinction between the two, while the eastern view emphasized cooperation. Second it made it crystal clear that in spiritual matters, the emperor must obey the bishop, and that the bishop of Rome was to be obeyed over any other, including the bishop of Constantinople. On this matter, the East held that the Roman bishop was first only in honor and had no greater authority than the other great patriarchates. | |
| − | |||
| − | Gelasius | + | ==Other accomplishments== |
| + | Closer to home, Gelasius succeeded, after a long struggle, in suppressing the ancient Roman festival of the [[Lupercalia]]. Gelasius' letter to [[Andromachus (senator)|Andromachus]], the senator, covers the main lines of the controversy and incidentally offers some details of this festival combining [[fertility]] and [[purification]] that might have been lost otherwise. Significantly, this festival of purification—from whose name ''dies februatus'', from ''februare'', "to purify," we derive the name of the month of February—was replaced with a Christian festival celebrating the purification of the [[Mary, the mother of Jesus|Virgin Mary]]: [[Candlemas]], observed forty days after Christmas, on February 2. | ||
| + | |||
| + | Gelasius also exposed the closeted [[Manichaean]]s, the dualistic mystics considered as heretics who sometimes passed for Christians present in Rome in large numbers. Gelasius decreed that the [[Eucharist]] had to be received "[[Communion under both kinds|under both kinds]]," with wine as well as bread. As the Manichaeans held wine to be impure and essentially sinful, they would refuse the chalice and thus be recognized. Later, with the Manichaeans suppressed, the old method of receiving communion under one kind--the bread alone--was restored. | ||
==Death== | ==Death== | ||
After a brief but dynamic reign, his death occurred on November 19, 496; his feast day corresponds to the date of his interment on November 21. | After a brief but dynamic reign, his death occurred on November 19, 496; his feast day corresponds to the date of his interment on November 21. | ||
| − | + | ||
| − | |||
==Writings== | ==Writings== | ||
Revision as of 15:45, 13 December 2007
| Saint Gelasius I | |
|---|---|
| Birth name | Gelasius |
| Papacy began | 492 |
| Papacy ended | November 19, 496 |
| Predecessor | Felix III |
| Successor | Anastasius II |
| Born | ?? Kabylia, Roman Africa |
| Died | November 19 496 Rome, Italy |
| Other popes named Gelasius | |
Pope Saint Gelasius I (reigned 492 - 496 C.E.) was the third pope of African origin. He played an important role in defining the Catholic Church's doctrine with regard tot he relationship between the church and the state. Gelasius had been closely employed by his predecessor, Felix III, especially in drafting papal documents.
Struggle with the Anastasius I and Acacius
Gelasius' election, March 1, 492, was a gesture for continuity: Gelasius inherited Felix's struggles with Eastern Roman Emperor Anastasius I and the patriarch of Constantinople. Early in his papacy, he stood strongly both for the rights of papacy and for the cause of orthodoxy when he insisted that the name the name of the late Patriarch Acacius of Constantinople, who had tolerated Monophysitism, be purged from official ecclesiastical memorials. However, in so doing, he rebuffed ecumenical gestures by the current, otherwise orthodox, Patriarch Euphemius and exacerbated the growing split between the Eastern and Western churches
The so-called Acacian schism between Rome and Constantinople was necessitated, from the western point of view, because Acacius had refused to enforce the orthodox positions that, the Monophysite heresy could not be tolerated. From the Eastern viewpoint, however, toleration of Monophysitism—the teaching that Christ's divinity overshadowed his humanity—was the lesser of two evils. In Acacius' view, the Monophysites were allies to defeat the threat from Nestorianism, which stressed that the divine and human natures of Christ were so distinct that he did not consciously share all of the divine attributes of the Father. Pope Felix had condemned and "deposed" Acacius, and Gelasius insisted that this deposition by a Roman bishop be recognized by Constantinople. Gelasius' treatise De duabus in Christo naturis ('On the dual nature of Christ') delineated the western view.
Gelasius' unbending position in refusing to compromise to end the Acacian schism asserted absolutely the rights of the Roman bishop, a major step in affirming the authority of the papacy over the emperor. He rejected the emperor's claim that Constantinople was the "New Rome" in any sense other than the political one, even declining to give the city the second place in ecclesiastical honor ahead of the venerable Metropolitan Sees of Alexandria and Antioch.
Gelasius thus went further than his predecessors in asserting the primacy of Rome over the entire Church, East and West, and he presented this doctrine in terms that set the model for subsequent popes asserting the claims of papal supremacy.
In 494, Gelasius wrote a very influential letter, known from its incipit as Duo sunt to Emperor Anastasius. This letter established the basic principle that would underlie all Western European political thought for almost a millennium. Gelasius expressed a distinction between "two powers," which he called the "sacred authority of priests" and the "royal power." These two powers, he said, were to be considered independent in their own spheres of operation. Moreover, in religious matters, the emperor must bow to the will of the pope:
| “ | There are two powers, august Emperor, by which this world is chiefly ruled, namely, the sacred authority of the priests and the royal power. Of these that of the priests is the more weighty, since they have to render an account for even the kings of men in the divine judgment. You are also aware, dear son, that while you are permitted honorably to rule over human kind, yet in things divine you bow your head humbly before the leaders of the clergy and await from their hands the means of your salvation... And if it is fitting that the hearts of the faithful should submit to all priests in general who properly administer divine affairs, how much the more is obedience due to the bishop of that see [Rome] which the Most High ordained to be above all others, and which is consequently dutifully honored by the devotion of the whole Church. | ” |
Gelasius doctrine—known as the Two Powers (or Two Swords)—differed from the East view in seeral ways. First, while affirming that church and state should work in harmony, it emphasized the distinction between the two, while the eastern view emphasized cooperation. Second it made it crystal clear that in spiritual matters, the emperor must obey the bishop, and that the bishop of Rome was to be obeyed over any other, including the bishop of Constantinople. On this matter, the East held that the Roman bishop was first only in honor and had no greater authority than the other great patriarchates.
Other accomplishments
Closer to home, Gelasius succeeded, after a long struggle, in suppressing the ancient Roman festival of the Lupercalia. Gelasius' letter to Andromachus, the senator, covers the main lines of the controversy and incidentally offers some details of this festival combining fertility and purification that might have been lost otherwise. Significantly, this festival of purification—from whose name dies februatus, from februare, "to purify," we derive the name of the month of February—was replaced with a Christian festival celebrating the purification of the Virgin Mary: Candlemas, observed forty days after Christmas, on February 2.
Gelasius also exposed the closeted Manichaeans, the dualistic mystics considered as heretics who sometimes passed for Christians present in Rome in large numbers. Gelasius decreed that the Eucharist had to be received "under both kinds," with wine as well as bread. As the Manichaeans held wine to be impure and essentially sinful, they would refuse the chalice and thus be recognized. Later, with the Manichaeans suppressed, the old method of receiving communion under one kind—the bread alone—was restored.
Death
After a brief but dynamic reign, his death occurred on November 19, 496; his feast day corresponds to the date of his interment on November 21.
Writings
Gelasius was the most prolific writer of the early popes. A great mass of correspondence of Gelasius has survived: forty-two letters according to the Catholic Encyclopedia, thirty-seven according to Father Bagan[1] and fragments of forty-nine others, carefully archived in the Vatican, ceaselessly expounding to Eastern bishops the primacy of the see of Rome. There are extant besides six treatises that carry the name of Gelasius. According to Cassiodorus, the reputation of Gelasius attracted to his name other works not by him.
Decretum Gelasianum
The most famous of pseudo-Gelasian works is the list de libris recipiendis et non recipiendis ("books to be received and not to be received"), the so-called Decretum Gelasianum, supposed to be connected to the pressures for orthodoxy during the pontificate of Gelasius and intended to be read as a decretal by Gelasius on the canonical and apocryphal books, which internal evidence reveals to be of later date. Thus the fixing of the canon of scripture has traditionally been attributed to Gelasius[2] and a non-historical Roman synod of 494 has been invented as the supposed occasion.
The "Gelasian Sacramentary"
In the Catholic tradition, the so-called "Gelasian Sacramentary," actually the Liber sacramentorum Romanae ecclesiae ("Book of Sacraments of the Church of Rome") is a book of liturgy that was acually composed in Merovingian times. An old tradition linked the book to Pope Gelasius, apparently based on Walafrid Strabo's ascription to him of what is evidently this book. Most of its liturgy reflects the mix of Roman and Gallican practice inherited from the Merovingian church.
Notes
ReferencesISBN links support NWE through referral fees
The main source for the life of Gelasius, aside from Liber Pontificalis, is a vita written by Cassiodorus' pupil Dionysius Exiguus.
- Norman F. Cantor, Civilization of the Middle Ages.
- Catholic Encyclopedia, 1908.
External links
- Catholic Encyclopedia: Pope St. Gelasius I
- Duo sunt: introduction and text in English
| Roman Catholic Popes | ||
|---|---|---|
| Preceded by: Felix III |
Bishop of Rome 492—November 19, 496 |
Succeeded by: Anastasius II |
| ||||||||||||||||
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