St. Philoxenus
From the Book by Malphono Dr. Musa Aktas: This article is a shortened version of the biography of Mor Philoxenus of Mabbug.
Mor Philoxenus of Mabug (Mor Aksnoyo) ܕܘܟܪܢ ܡܪܝ ܐܟܣܢܝܐ ܦܝܠܘܟܣܝܢܘܣ ܕܡܒܘܓ
Life of Mor Philoxenus
1. The beginnings In order to get a fair picture of the life of Mor Philoxenus, among others, also aspects of geographical and (church) political nature as well as its relations to the monasteries are considered. Geographical concerns his origins, the stations that are central to his life, the monasteries that governed his metropolis as a bishop, and the years he spent in exile. The (church) political refer to reigning emperors and patriarchs who played a decisive role in both the positive and negative in the life of Mor Philoxenus.
2. birth and early years It is certain that Mor Philoxenus, often known as Axenaja (Xenaja) was born around 450 in the village of Tahal in the province of Bet Garmai in Persia and died in 523. There is almost no information about his family. The only thing one learns about his parents is that they should have been "just and God-fearing people." It is reported by a brother named Adai and a sister. Mor Philoxenus studied at the then famous school of Edessa, which was also known as the "School of the Persians", where he got to know the doctrine of doctrines, which he fiercely fought until his death. Two documents attributed to Mor Philoxenus as quotations testify to his entry into the monastery of Qartmin. The addressee of the letter from which the quote comes is said to be John of Amid. The reference for his stay in the monastery Qartmin is: ܢܐ ܪܚܡܟ ܘܡܐܚܒܢܟ ܐܝܬܝ ܡ̣ܢ ܥܘܡܪܐ ܩܕܝܫܐ ܕܩܪܬܡܝܢ ܕܒܗ ܐܬܪܒܝܢ ܬܪ̈ܝܢ ܫܘܝܐܝܬ. ܐܠܐ ܐܢܐ ܡܚܝܠܐ ܐܝܬܝ ܘܩܕܝܫܘܬܟ ܓܢ̱ܒܪܐ ܡ̇ܢ ܕܠܥܕܬܐ ܕܐܠܗܐ ܒܖܒܢܐ ܕܐܟ ܗܢܐ ܟܗܢܐ ܕܐܟ ܗܢܐ ܡܬܒܥܐ ܗܘܐ ܠܥܕܬܐ ܓܒܪܐ ܕܐܟ ܗܢܐ. ܐܠܐ ܐܦ ܡܛܠ ܕܡ̣ܢ ܥܘܡܪܐ ܕܐܒܗܝ̈ ܪ̈ܘܚܢܝܐ ܗܘܝܬ ܐܦ ܐܬܩܪܝܬ ܘܗܘܬ ܓܒܝܘܬܗ̇ ܕܩܕܝܫܘܬܟ. ܡܛܠ ܗ̇ܝ ܕܡܠܦܢܝ̈ ܩܕܡܝ̈ܐ. ܡܢܗ ܕܗܘ ܥܘܡܪܐ ܡܠܐܟܝܐ ܐܝܬܝܗܘܢ ܗܘܘ. ܘܒܗ ܐܬܪܒܝܬ ܬܪܒܝܬܐ ܪܘܚܢܝܬܐ. ܐܦܢ ܐܢܐ ܒܬܘܠܡܕܗܘܢ ܓܡܝܪܐ ܠܐ ܐܟܫܪܬ. ܘܗܫܐ ܗܐ ܐܪܚܩܬ ܡܢܗܘܢ ܦܓܪܢܐܝܬ. ܐܠܐ ܪܘܚܢܐܝܬ ܝܬܝܪ ܗܫܐ ܩܪܝܒ ܐܢܐ ܠܗܘܢ ܠܐܒܗܝ̈ ܪ̈ܘܚܢܝܐ ܘܩܕܝ̈ܫܐ ܘܓܡܝܪ̈ܐ. "I, your friend and lover, are from the holy monastery of Qartmin, in which we are both brought up together. But I am weak and your sanctity is strong, because at a time like this a priest like you was in demand for the church, a man like you. But because you are also from the monastery of my spiritual fathers, you have also been called, and the election of your holiness has become (priest). For even my first teachers were from the angelic monastery, and I received spiritual education in him, although I was not (enough) successful in their perfect teaching. Now, though I have moved away from them physically, I feel all the more close to them right now, my spiritual, holy and perfect fathers." The special meaning of the monastery Qartmin for Mor Philoxenus also proves a second quote, which comes from the chronicle of the monastery Qartmin. There it says: ܘܒ ܕܝܢ ܐܫܟܚܢܢ ܒܐܓܪܬܗ ܕܛܘܒܢܐ ܦܝܠܠܝܟܣܝܢܘܣ: ܗ̇ܝ ܕܐܫܬܕܪܬ ܠܘܬ ܐܣܛܘܪܟܝܘܣ. ܡܛܠ ܥܘܡܪܐ ܗܢܐ ܩܕܝܫܐ. ܕܐܝܢܐ ܕܐܖܠ ܠܗ ܫܒ̈ܥ ܖܒܢ̈ܝܢ ܒܗܝܡܢܘܬܐ ܐܟ ܗ̇ܘ ܕܐܖ̇ܠ ܠܐܘܪܫܠܡ. ܡܛܠ ܕܒܕܡܘܬܗ. ܘܐܟ ܦܚܡܗ ܒܢܐ: ܘܐܟ ܛܘܟܣܗ ܐܬܛܟܣ. "Further, in the letter of Blessed Mor Philoxenus, sent to Eustorgius, we found about this holy monastery, that the one who goes to it seven times in faith is like one who goes to Jerusalem; for it (the monastery) is built according to the nature of it, according to its model, and built according to its order." After his theological and philosophical studies in the monastery Qartmin, Mor Philoxenus entered the monastery Tell'ada, where he received a monastic education and became a monk. One can assume that Mor Philoxenus was also well acquainted with Greek theology. In Greek philosophy, of which he was not impressed too much, he seems to have known.
3. Some early and modern judgments about Mor Philoxenus as a writer and theologian Both the early and late sources dealing with Mor Philoxenus emphasize his proficiency in the Syriac language and literature. An anonymous report about him states: ܡܪܝ ܦܝܠܟܣܝܢܘܣ ܐܦܝܣ̄ ܕܡ̇ܒܘܓ ܚܟܝܡ ܒܐܠܗܐ ܘܢܗܝܪ ܒܝܕܥܬܐ. ܗܘ̣ ܐܝܬܘ̄ ܡܪܝ ܐܟܣܢܝܐ ܕܡܬ̇ܛܒܒ ܒܟܬܒ̈ܐ. ܘܐܝܬܘ̄ ܡܢ ܩܪܝܬܐ ܬ̇ܚܝ̇ܠ ܕܐܝܬܝܗ̇ ܒܐܬܪܐ ܕܦܪ̈ܣܝܐ. "Mor Philoxenus, Bishop of Mabbug, wise in God and glorious in knowledge, is Mar Axenaya, famous by the scriptures. He is from the village of Tahal, which is in the land of the Persians." Already for Jacob of Edessa, Mor Philoxenus belongs to the first four basic teachers of Syrian tongue. While emphasizing the theological knowledge of Severus in the Greek language, Michael the Syrian emphasizes the role of Mor Philoxenus in Syriac: "Axenaja, on the other hand, was experienced in all things that were in our language and in our literature." Barhebräus describes Mor Philoxenus as "an eloquent man and a wonderful teacher." He is highly regarded by many experts and connoisseurs of the Syriac language because of his writing style. Assemani, who otherwise shows anything but sympathy towards Mor Philoxenus, describes his literary work as follows: "Scripsit Syriace, si quis alius, elegantissime." Nöldeke calls him "one of the best Syrian stylists". The church historian Bardenhewer also made the following verdict on the Syrian Mor Philoxenus: "A dogmatic of greater importance, the Old Syriac Church has not produced, one would have to call Mor Philoxenus of Mabbug, the belligerent representative of Monophysitism, as such." It should be noted that scholars working on Syrian studies agree on the skills of Mor Philoxenus, especially as a Syrian author and to a large extent also as a dogmatist.
4. The 13 speeches of Mor Philoxenus In the period after his bishop consecration 485 falls the writing of two of his most important writings. In addition to the writing to be discussed are the most widely read 13 speeches, which are the so-called "monk's mirrors" assigned. The 13 speeches are probably addressed to the monks of his diocese and are untouched by Christological arguments. In these speeches, the author describes the ideals of monasticism. In terms of content, the reader is led and accompanied on the way to perfection. To follow this path, the reader is offered a broad repertoire of advice, with the help of which he is to learn to kill every form of desire (gluttony, fornication) that hinders the body. Thus, the author sets a clear and stable starting point for his pastoral activities. The speeches cover the following topics: faith, simplicity, fear of God, poverty, gluttony, asceticism and lust. These speeches, which still fascinate the reader to a great extent, must have had a tremendous influence on their spiritual readership at the time. They show the stupendous spiritual side of the Bishop of Mabbug and his remarkable skills in the Syriac language. Not only are they the centerpiece of his literary legacy, they occupy a special place throughout Syrian literature.
Mor Philoxenus under the patriarch Flavian For Mor Philoxenus the situation became rather difficult from 498 onwards, when the Chalcedonian-influenced Flavian entered the Antioch bishop's chair. Although Mor Philoxenus continued to count on the support of Emperor Anastasius, conflicts arose between Mor Philoxenus and the new patriarch, which lasted several years. A compromise between the two was obviously not in prospect. The disagreements of Flavian and Mor Philoxenus probably began relatively early between the two, probably already with the enthronement of Flavian. It can be said that the conflicts that arose between these two personalities are based on the contradictory nature of their positions in relation to Christological issues. Conflict parties was obviously not in prospect. Through the tireless efforts of Mor Philoxenus 512 Flavian was deposed, his successor was Mor Severius, a fellow believer of Mor Philoxenus. It is said: ܒ[ܪ]ܐ ܕܝܢ ܚܕ ܕܫܡܗ ܗܘܐ ܐܟܣܢܝܐ: ܫܡܗ ܕܝܢ ܐܝܬܘܗܝ ܗܘܐ ܦܝܠܘܟܣܢܘܣ: ܕܐܝܬܘܗܝ ܗܘܐ ܒܓܢܣܗ ܦܪܣܝܐ. ܘܥܒܝܕ ܗܘ̣ܐ ܡܢ ܩܕܝܡ ܚܕ ܡܢ ܪ̈ܝܫܐ ܕܐܣܟܘܠܐ ܕܐܝܬ ܗܘܐ ܡܢ ܩܕܝܡ ܒܐܘܪܗܝ ܡܕܝܢܬܐ. ܘܒܬܪܟܢ ܐܟ ܡ̇ܢ ܕܠܝܘܠܦܢܗ ܕܢܣܛܘܪܝܣ ܢܩܝܦܐ ܗܘܬ ܐܬܥܩ̣ܪܬ ܡܢ ܐܘܪܗܝ. ܠܗܢܐ ܟܕ ܚܖ̣ܘ ܡܠܝܠܘܬܗ ܗ̇ܢܘܢ ܕܥܡܗ ܪ̈ܝܫܐ ܒܐܣܟܘܠܐ ܥܒܝܕܝܢ ܗܘܘ̣. ܚܣ̣ܡܘ ܒܗ. ܘܕܚܩܘܗܝ ܡܢ ܟܠܗ̇ ܐܣܟܘܠܐ܇ ܘܗ̇ܝ ܕܫܪܝܪܐ ܐܝܬܝܗ̇ ܡܛܠ ܕܠܐ ܫܠ̣ܡ ܥܡܗܘܢ ܠܝܘܠܦܢܐ ܕܢܣܛܘܪܝܣ. ܗ̣ܘ ܕܝܢ ܡܚܕܐ ܠܐܢܛܝܘܟܐ ܫ̣ܢܝ. ܘܡܢ ܦܛܪܘܣ ܪܝܫ ܐܦܝܣܩ̈ܘܦܐ ܒܫܘܬܦܘܬܐ ܐܬܩܒܠ. ܗ̇ܘ ܕܟܕ ܚ̣ܖܐ ܡܗܝܪܘܬ ܡܡܠܠܗ܇ ܩܕܡܝܬ ܥܒܕܗ ܟܘܪ ܐܦܝܣܩܘܦܐ. ܘܒܬܪ ܩܠܝܠ ܐܦ ܐܦܝܣܩܘܦܐ ܒܡܒܘܓ ܡܕܝܢܬܐ̣. ܘܩܘܝ ܟܕ ܐܝܬܘܗܝ ܒܫܘܬܦܘܬܐ ܕܥܕܬܐ̣ ܢܘܓܪܐ ܕܫ̈ܢܝܐ ܥܣܪܝܢ. ܘܦܪܣܝܐ ܣܓܝܐܬܐ ܐܝܬ ܗܘܐ ܠܗ ܠܘܬܗ ܕܦܛܪܐ ܗ̇ܘ ܕܩܡ ܫ̈ܢܝܢ .ܖ. ܟܕ ܕܝܢ ܩ̇ܒܠ ܐܦܝܣܩܘܦܘܬܐ ܦܠܘܝܢܐ܇ ܒܛܠ̣ܬ̇ ܡܫܠܛܘܬܐ ܕܐܝܬ ܗܘܐ ܠܗ̣. ܘܣܟ̣ ܠܐ ܦܫܝܩ ܗܘܐ ܠܗ ܕܢܓܡܘܪ ܗܠܝܢ ܕܥܝ̇ܕܗ. ܘܡܢ ܗܕܐ ܫܪܝܬ ܗܘܬ ܒܥܠܕܒܒܘܬܐ ܕܬܗܘܐ ܒܝܬ ܠܗ ܠܡܪܝ ܐܟܣܢܝܐ. ܘܡܛܠ ܕܐܟܣܢܝܐ ܩ̣ܪܒ ܘܐܡ̣ܪ ܠܡ̇ܠܟܐ ܕܬܬܕܝܫ ܣܘܢܗܕܣ ܘܬܬܚܪܡ ܗ̇ܝ ܕܟܠܩܝܕܘܢܐ ܗ̣ܝ ܘܛܘܡܣܗ̇ ܘܢܣܛܘܪ̈ܝܢܘ. ܦܠܘܝܢܐ ܕܝܢ ܘܒ̈ܢܝ ܬܪܥܝܬܗ: ܐܡܪܘ ܠܡ̇ܠܟܐ. ܕܡܚܪܡܝܢܢ ܟܠܚܕ ܒܕܘܟܬܗ܆ ܘܠܐ ܒܥܝ̇ܢܢ ܕܢ̇ܥܝܪ ܥܠܝܢ ܠܬܢܝܢܐ. ܟܕ ܕܝܢ ܐܬܝܕܥ ܠܡ̇ܠܟܐ̇ ܪܘܫܥܗ ܕܦܠܘܝܢܐ̣. ܫܕܝܗܝ ܡ̇ܠܟܐ ("A man named Axenaya, whose name (but) was Philoxenus, was a Persian by origin, and he was from the beginning (ܡܢ ܩܕܝܡ) one of the governors of the school, which used to be (ܡܢ ܩܕܝܡ) in the city Edessa. Later, because it (the school) joined the doctrine of Nestorius, it was removed from the city of Edessa, and when those who were with him the heads of the school saw his eloquence, they envied him and took him away. What is true is that he did not accept the doctrine of Nestorius with them, but he immediately went to Antioch and was received into the community by Peter Fullo, the head of the bishop, the one who, as he saw his talent for languages, first made him the choirmaster, and after a short time bishop in the city of Mabbug. He remained in the community of the Church (of Antioch) for over twenty years. He enjoyed a high reputation with Peter, who was five years (bishop), as well as with Palladius, who after him was seven years (bishop). But when Flavian received the episcopate, the freedom he had left ceased. It was not easy for him (Philoxenus) to fulfill his requests, and therefore an enmity began between him (Flavian) and Mar Axenaja. And because Axenaja went to the Emperor and told him that the Council of Chalcedon should be rejected and condemned by his definition and the Nestorians, Flavian and his co-thinkers told the Emperor: 'We condemn everyone in his stead and do not want the dragon against us. But when the outrage of Flavian became known to the emperor, the emperor deposed him."
5. Exile and death After the death of Emperor Anastasius in 518, there were changes in imperial policy in favor of the Chalcedonians. Emperor Justin I did not continue the religious-political line of Anastasius, but decided to take sides for the Chalcedonian side and sent all those who did not accept them into exile. Philoxenus had left Mabbug in the second year of Justin. There are named in particular 54 Anti-Vhalcedonian bishops, who had to leave their episcopal see, due to the imperial policy. Almost half of the expelled bishops worked in Syria, which included Mor Philoxenus. After four years in exile, he died on December 10, 523. The date comes from liturgical tradition as it is seen for the first time in Eli of Qartmin. Annually, the Syriac Orthodox Church celebrates three festivals of Mor Philoxenus (commemorating his death on December 10, his burial on February 18, and his dedication day on August 18). A 16th century manuscript written for liturgical use (1515) provides information about Philoxenus as follows: ܟܕ ܡܠܗ̇ ܠܥܕܬܐ ܡܠܦܢܘ̈ܬܐ ܐܠܗܝ̈ܬܐ ܘܦܲܫܩ ܠܟܬܒ̈ܐ܆ ܘܦܲܪܣܝ ܠܗܝܡ̄ ܕܢܣܛܘܪ̈ܝܢܘ ܒܝܕ ܟܬܝܒ̈ܬܗ ܕܠܘܬܗܘܢ. ܫܕܐܘܗܝ ܒܐܟܣܪܝܐ ܒܓܰܢܰܓܰܪܐ ܡܕܝܢܬܐ ܘܚܲܢܩܘܗܝ ܒܬܘܢܢܐ. ܚܒ̣ܫܘܗܝ ܕܝܢ ܒܥܠܝܬܐ ܚܕܐ ܘܥܒܕ[ܘ] ܬܘܘܢܐ [ܬܘܢܢܐ!] ܒܓܘ ܒܝܬܐ ܠܬܚ̣ܬ ܘܐܚ̣ܕܘ ܬܪ̈ܥܐ ܘܗܟܢܐ ܐܬܟ̇ܠܠ. ܘܐܬܚܢܩ̣ ܡܢܗܘܢ ܒܡܘܕܝܢܘܬܐ ܫܪܝܪܬܐ. ܗܘ ܕܝܢ ܦܝܠܟܣܝܢܘܣ ܪܚ̇ܡ ܐܟܣ̈ܢܝܐ ܡܬܦܫܩ. "As he filled the church with the divine teachings, interpreted the scriptures, and exposed the Nestorian faith, they cast him into exile in the city of Gangra and suffocated him through the smoke. They locked him up in an upper room, made smoke downstairs, and locked the doors; so he was crowned and suffocated by them with the true confession. Philoxenus is translated as 'lover of strangers'. From exile Mor Philoxenus continued to write letters to various monasteries, in which he motivated the monks to fight for the right faith. One of the most important of these letters is his letter to the monks of Senoun. This letter, which contains a few important biographical details, is also the last font of his literary estate. In summary, from today's point of view one will observe that there are at least five aspects that aptly characterize Mor Philoxenus as a person: First, because of his literary work, he occupies a special place in prose in the Syriac language. Second, he is considered as one of the most influential dogmatists, if not the most influential, Syrian tongue. Third, he is a fighter. Fourth, he is an excellent spiritual guide. Fifth: creativity is another characteristic that characterizes him as a theologian.
May the prayers of Mor Philoxenus be with us
Faith is a field that receives the seed of the Word of God, and as the seed of the farmer yields no crops unless there is a field, so with us the Word of God is of no spiritual use unless there is a field of faith that it receives.
