Kollyvades

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Kollyvades ( Greek Κολλυβάδες , also: Kollyvistai and Sabbatianoi ) was the name for a group of Orthodox monks that arose on Mount Athos in the second half of the 18th century . The followers of this group tried to renew old traditions and resisted the introduction of new practices. Their consistent appearance led to a renewal movement in the Orthodox Church. Bishop Callistus of Diocleia writes:

“Throughout the Turkish period , the traditions of hesychasm remained alive, especially on Mount Athos . During the second half of the 18th century, an important movement of spiritual renewal developed there, the effects of which can still be felt today. "

Surname

Kollyva

The movement got its name from the Kollyva (boiled wheat), which is offered in the Orthodox Church as an offering during memorial services (μνημόσυνον) and is later eaten. The Kollyvades (dt.: "Grützfresser") got their name because they insisted according to the sacred traditions that the funeral services are not celebrated on the day of the Lord (Sunday), because this is the day of the resurrection of Jesus Christ . They held fast to the Saturday celebration, as well as to the frequent participation in the Eucharist and the incessant Jesus prayer .

The originally derogatory terms "Kollyvades", "Kollyvistai" and "Sabbatianoi" developed into honorary names over time. The leaders of the movement were Neofytos Kafsokalyvitis (1713–1784), Makarios of Corinth (1731–1805), Nikodimos the Hagiorite (Νικόδημος ο Αγιορείτης, 1749–1809), and Athanasios Parios (Ἀθνά22ριος).

history

In 1754 a dispute broke out in the Skete Agia Anna on Mount Athos, when some monks protested against the postponement of the memorial services to Sunday. According to old custom, these services were celebrated on Saturdays or on other working days. Proponents of the relocation argued that resurrection was an issue in any Divine Liturgy service . Arguments broke out between the groups and the Kollyvades became known for attacking shortcomings in spiritual life that had crept into the church since Byzantine times.

The first answer to the disputes came in the form of a letter from Patriarch Theodosius II from Constantinople in 1772 , according to which those who celebrated the remembrance of the dead on Saturdays did so in accordance with the old tradition, while those who celebrated them on Sundays "ouch hypokeintai krimati" (did not sin with it).

This attempt at arbitration failed and the following Patriarch Samuel I Chatzeres (1773–1774) published a synodal encyclical (1773) in which he instructed all monks to adhere to the customs of their monasteries and to avoid arguments on the subject. But this tactic, which encouraged compromises, failed again.

Therefore, in 1774 a synod was called in the monastery of Koutloumousiou on Mount Athos. Two former Patriarchs of Constantinople, four former Metropolitans , two active Metropolitans and two Bishops of Thessaloniki took part in the Synod ; around two hundred monks also took part. The Synod declared that all of those who did not accept the encyclical of 1773 were subject to the anathema . Despite this determination, the dispute continued unabated.

Therefore, another synod was called in Constantinople in 1776 under Patriarch Sophronios II. The Patriarch of Jerusalem ( Avramios ) and sixteen other hierarchs took part in this synod . The synod stipulated that the remembrance of the dead could be celebrated on both Saturday and Sunday and that the subject should not be discussed further. In this synod Parios, Kavsokalyvites and Nikodimos were excommunicated along with others . They were later justified again.

Eucharist practice

In addition to the dispute about appropriate ritual practice, there were also tensions due to the practice of a Eucharist-centered spirituality and the reception of the 14th century hesychasm . The Kollyvades sought a revival of patristic theology and a liturgical life that included frequent communion. In spite of this, or precisely because of this, they were attacked in the most violent manner.

It was not until 1819, in a council in Constantinople, that the aims of the Kollyvades were recognized when it was decided that Holy Communion should be taken regularly by clergy and lay people.

Personalities

opponent

  • Bessarion (Vissarion) by Rapsane († 1801).
  • Theodoretos of Ioannina († 1823), monk in the Skete Ag. Anna.

Individual evidence

  1. ↑ throughout the Turkish period the traditions of Hesychasm remained alive, particularly on Mount Athos. Here during the second half of the eighteenth century there arose an important movement of spiritual renewal, whose effects can still be felt today. Its members, known as the Kollyvades, were alarmed at the way in which all too many of their fellow Greeks were falling under the influence of the Western Enlightenment. The Kollyvades were convinced that a regeneration of the Greek nation would come, not through embracing the secular ideas fashionable in the west, but only through a return to the true roots of Orthodox Christianity - through a rediscovery of Patristic theology and Orthodox liturgical life. In particular, they advocated frequent communion - if possible, daily - although at this time most Orthodox communicated only three or four times a year. For this the Kollyvades were fiercely attacked on the Holy Mountain and elsewhere. Timothy Ware: The Orthodox Church. 2nd ed. New York: Penguin Books 1993: 99-100.
  2. ↑ a b c d e f The Kollyvades Movement and the Advocacy of Frequent Communion . In: Hieromonk Patapios and Archbishop Chrysostomos. Manna from Athos: The Issue of Frequent Communion on the Holy Mountain in the Late Eighteenth and Early Nineteenth Centuries . Vol. II In: Andrew Louth, Professor David Ricks (ed.): Byzantine and Neohellenic Studies . Peter Lang, Oxford 2006.
  3. ↑ Neofytos Kavsokalyvites († 1784) came from the Peloponnese and had Jewish ancestors. He was combative when it came to traditions. As a monk, he was distinguished by great virtue and enormous knowledge. However, his conservatism aroused strong opposition and led to his departure from Athos.
  4. ↑ Harry Linsinbigler. On the Church's Guidelines for Holy Communion . Modified from several issues of the Ukrainian Orthodox Word . August 31, 2007.
  5. ↑ "In 1819, Patriarch Gregory V wrote to the monks of the Holy Mountain declaring that Communion should not be received at certain set times, but whenever one felt himself ready for it, following confession and other necessary preparation." Constantine Cavarnos, Athanasios Parios: St. Macarios of Corinth: Archbishop of Corinth ... an account of his life, character, and message, together with selections from three of his publications. Volume 2 of Modern Orthodox saints. Institute for Byzantine and Modern Greek Studies 1977: 21.
  6. ↑ Great Synaxaristes: Ὁ Ὅσιος Νικηφόρος ἐκ Χίου . 1 Μαΐου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  7. ↑ Great Synaxaristes: Ὁ Ὅσιος Ἀρσένιος ὁ ἐν Πάρῳ . 31 Ιανουαρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.

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