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The influence of Gnosticism and Manichaeism on Priscillianist doctrine, basing on Priscillianist and anti-Priscillianist sources
Sordyl, Krzysztof (The Pontifical University of John Paul II in Krakow, 2015)
The aim of this article is to discuss how the Priscilliann’s thought corresponds to Gnostic-Manichaean doctrine. There is no doubt that Priscillian in his writings presents himself as an expert on various heterodox movements of his time. The true sources of Priscillianism need to be sought at the metaphysical level.
Kryzys nowacjański i jego wpływ na praktykę pokutną Kościoła
Sordyl, Krzysztof (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Rola biskupów hiszpańskich w kształtowaniu dogmatu trynitarnego na tle kryzysu ariańskiego
Sordyl, Krzysztof (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
Doctrinal matters concerning the Christological and Trinitarian dogma were in the fourth century the centre of Christian theology. Particular theological defnitions concerning the divinity of the Son and seeing the Holy Trinity were included in the statement of belief from Antakya, Nice, Sirmium and Rimini. Theological dispute was focused on the Aryan controversy. Spanish bishops took part in it, as well. The crucial role in the debate was played by out-theological factors, such as ecclesial politics or the emperors’ opinion. Many of them had an infuence on this process. An active role was played by Hosius of Corduba. However he was not able either to compromise the schism of Melitene or bring together Arius and the bishop. Hosius took part as well in synod of Antioch in 325, when the statement of belief vituperating Arianism was formed. In spite of a lot of studies on the Council of Nice, it was impossible to determine real reasons of its calling and proceedings of discussions. Constantine the Great did not understand the signifcation of theological dispute. Crucial for later discussion concerning the Trinity, the notion of coexistence the Father and the Son was criticized because of the lack of this term in the Holy Bible and materialistic associations which it awoke. In 357 Hosius from Corduba signed Arian creed, which was determined by Hilarius of Poitiers as “blasphemy from Sirmium”. It had great infuence on Spanish churches and led to divisions. In 359 western bishops during the synod in Rimini took the Arian attitude as well. Lucifer of Cagliari did not accept it. He was supported by Gregory of Elwira. Gregory in antiarian De fde protected the equality of the Father, the Son and the Holy Spirit. Probably Lucifer, Gregory and Philo of Libya were not on the side of Arian. From the theological history point of view, it has turned out that the Arian dispute was one of the most serious doctrine disputes not only in ancient times, but in all history of Christianity.
Wpływ myśli gnostyckiej i manichejskiej na niektóre praktyki sekty pryscyliańskiej
Sordyl, Krzysztof (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
Priscilian’s thought is under the influence of the Gnostic-Manichee doctrine. The common themes are: rejecting marriage, dualism of principles, emanation pantheism, the fall of soul and its return to divinity, gnosis as cognition of a higher level, extreme asceticism, astral fatalism, allegoric interpretation of Holy Scriptures, the antagonism of soul and body, apocalyptic doctrine, or the symbolism of numbers. The starting point in the above reflection is rejecting marriage by Priscilianists. Considering procreation to be deplorable means to consider it as sinful. The sinfulness of the act of procreation is transferred irreversibly to matter, making it evil in its essence, evil in the entire internal complexity. In that case taking part in procreation means taking part in evil. So, there arises a question: if the matter is evil in its essence, can it be the exclusive work of the only God, good in His nature? The answer is negative. Therefore, one has to admit the existence of another being, who the entire material world comes from; no matter how it will be called: God, the beginning, the foundation, the first reason. So, what appears to be a usual ascetic practice, leads to the thesis of surprising metaphysical consequences. On the ground of principles, though, it leads to manichee dualism. An incomplete condition of preserved sources does not allow a precise explanation of the influence of Gnostic and Manichee doctrines on Priscillianists. Tractates are not the source, from which all the above statements can be inferred. Undoubtedly, however, in this work Priscillian seems to be an expert of various heterodox trends of his times. Priscillian condemns them because church demands it in its legal acts.
Związki pryscylianizmu z nikolaityzmem na podstawie pism pryscyliańskich i antypryscyliańskich
Sordyl, Krzysztof (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2017)
The Catholic and Priscillian sources were divided into 2 groups: documents informing about Nicolaism and these concerning promiscuity. Additionally, two groups were divided into texts which were written in the Iberian Peninsula and the documents of other origin. The author of Treaties unequivocally distanced himself from Nicolaism and rejected it. On the base of Treaties it was claimed that the matter of promiscuity was not the main accusation, which was formed towards Priscillian people. Cannons of Councils of Saragossa pertained to indirectly to immoral behaviors of Priscillian people. During Councils of Toledo there were not any accusations of sexual freedom probably because of two reasons: the lack of evidences on account of “closing” those communities and Priscillian’s following the rule of calling to falsehood. When during the first Councils of Braga the practice of adopting women by men was deprecated. In the Iberian Peninsula the discussion concerning Nicolaism and immorality against the sexual background and theirs connections with priscillianism were taken by Apringius of Beja, Turibius of Astorga and Isidore of Seville. The matter of reliability of Sulpitius and Jerome in their opinion as priscillian sect has been still discussed by the researchers and has not been solved yet. The main accusations against Priscillian people were concentrated on the doctrinal matters. The accusations concerning morality were not always formed directly both by Spanish authors and ancient councils. The Church has noticed rightly in doctrine and the practices of Priscillian community the promiscuity and the elements of Nicolaism.