Fondation et transmission dans la Vita Pauli et la Vita Hilarionis

IF 0.7 0 RELIGION
Florence Bret
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Abstract

Paul and Anthony, Anthony and Hilarion, Hilarion and Hesychius /.../, the mentor-disciple relationships punctuate Jerome’s Vita Pauli and Vita Hilarionis, and forge an almost genetic continuity between a founder and his successors. This article will ask how these inheritance relationships reflect Jerome’s intentions in the ascetic and literary fields. These two Lives of monks make sure to place their hero in a monastic line that goes back to the origins. The Vita Pauli says almost nothing about the ascetic’s life and focuses on his encounter with Anthony, who becomes his heir in all thanks to biblical parallels. Hilarion, for his part, begins his monastic life by meeting a mentor and ends it with an act of transmission to one of his disciples. Each time, the ascetic garment, the most immediately visible sign of the monastic ideal given by a monk to his disciples, becomes a symbolic representation of this spiritual lineage. Consequently, this emphasis on transmission can be read as a doubling of the Vitae’s exemplary aim, the reader becoming the disciple of the mentor the saint is for him. However, this motif also becomes for Jerome a way to define his place in the literary hagiographic tradition: both a rival imitator of the Vita Antonii and the first Latin author of Lives of ascetics aspiring to create emulators.
Vita Pauli和Vita Hilarionis的基础和传播
保罗和安东尼,安东尼和希拉里翁,希拉里翁和赫西修斯……在《维塔·泡利》和《维塔·希拉里奥尼斯》中,师徒关系点缀其中,并在创始人和继任者之间形成了一种近乎遗传的连续性。本文将探讨这些继承关系如何反映杰罗姆在禁欲和文学领域的意图。这两个僧侣的生活确保他们的英雄在修道院的路线,回到原点。《维塔·泡利》几乎没有提到这位苦行僧的生活,而是把重点放在了他与安东尼的相遇上,安东尼成为了他的继承人,这一切都要归功于圣经中的相似之处。希拉里翁,就他而言,他的修道生活开始于与一位导师的会面,并以传递给他的一个弟子的行为结束。每一次,作为僧侣给他的弟子的僧侣理想的最直接可见的标志,苦行僧的衣服都成为这种精神血统的象征性代表。因此,这种对传播的强调可以被解读为《人生》模范目标的加倍,读者成为圣人导师的门徒。然而,这个主题对杰罗姆来说也成为了一种定义他在文学圣徒传述传统中的地位的方式:既是《维塔·安东尼》的竞争模仿者,也是《苦行僧的生活》的第一位拉丁作者,他渴望创造模仿者。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
CiteScore
1.50
自引率
50.00%
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