Contrainte(s) et réseau(x) dans les <i>Vies des saints orientaux</i> de Jean d’ÉphèseRevue des Études Tardo-antiques, Supplément 1Syriaca.org: The Syriac Reference PortalThe National Endowment for the HumanitiesThe International Balzan Prize FoundationDavid A. Michelsoncbsc_adminRecord added to Zotero bycbsc_adminSyriaca.org: The Syriac Reference Portalhttp://syriaca.org/cbss/7TVHYZVL/tei
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CREATED: This bibl record was autogenerated from a Zotero record.ClaireFauchon-ClaudonContrainte(s) et réseau(x) dans les <i>Vies des saints orientaux</i> de Jean d’Éphèsehttp://syriaca.org/cbss/7TVHYZVLhttps://www.zotero.org/groups/a_comprehensive_bibliography_on_syriac_studies/items/7TVHYZVLhttps://www.zotero.org/groups/4861694/items/7TVHYZVLArianeBodinTiphaineMoreauRéseaux sociaux et contraintes dans l’Antiquité Tardive: Actes de la journée d’études, Université de Paris Ouest Nanterre La Défense, 27 juin 2013MontpellierAssociation “Textes pour l’Histoire de l’Antiquité Tardive”2014241-271Revue des Études Tardo-antiques, Supplément 1The <i>Lives of the Eastern Saints</i> by John of Ephesus (507-586) is one of the main sources at our disposal in Syriac language which allows us to know anti-chalcedonian circles. Closely related to the miaphysite sphere, John of Ephesus nevertheless strictly converted to the chalcedonian doctrine the populations of Asia Minor that Justinian had entrusted him to (re) convert. Thus, John of Ephesus gives us both an inner and external outlook upon the miaphysite movement. The pressure is exerted in different ways on the antichalcedonian circles, affecting them at several levels. Following the Concile of Chalcedon (451), whole provinces go over to miaphysitism. The emperors’ policies concerning anti-chalcedonians waver between expressions of Union and periods of coercion and repression, which gradually push miaphysites to organize themselves into networks to survive. The birth of these networks thus depends on the constraints bearing on these communities. One should not forget however the other side of the coin, that is the constraints or obligations that these new networks impose on their members. First of all, we will see how, according to John of Ephesus, the miaphysite network was born under constraints and how the constraints that gradually weighed on the network led to the diversification of the initial network, causing its splitting into several entities and the (re)definition of distinct lines of doctrinal thought. Secondly we will examine the constraints exerted within every community organized as a network, in order to examine what the specificity of the miaphysite identity might be. The study of the link between constraint and network in the <i>Lives of the Eastern Saints</i> by John of Ephesus allows us to consider how a writer presents the elaboration of a network. There still remains to know how far this process of interiorization of the constraints implies a conscious project of propaganda and to what extent John of Ephesus is one of the leading elements in this ideological construction.
Fauchon-Claudon, Claire. “Contrainte(s) et Réseau(x) Dans Les Vies Des Saints Orientaux de Jean d’Éphèse.” In Réseaux Sociaux et Contraintes Dans l’Antiquité Tardive: Actes de La Journée d’études, Université de Paris Ouest Nanterre La Défense, 27 Juin 2013, edited by Ariane Bodin and Tiphaine Moreau, 241–71. Revue Des Études Tardo-Antiques, Supplément 1. Montpellier: Association “Textes pour l’Histoire de l’Antiquité Tardive,” 2014.
Claire Fauchon-Claudon, Contrainte(s) et Réseau(x) Dans Les Vies Des Saints Orientaux de Jean d’Éphèse,” in Réseaux Sociaux et Contraintes Dans l’Antiquité Tardive: Actes de La Journée d’études, Université de Paris Ouest Nanterre La Défense, 27 Juin 2013, ed. Ariane Bodin and Tiphaine Moreau, Revue Des Études Tardo-Antiques, Supplément 1 (Montpellier: Association Textes pour l’Histoire de l’Antiquité Tardive, 2014), 241–71.IV-VII CEJacob BaradaeusJacobitesJohn of EphesusVI CEhagiographymonasticismsociology