Dionysius Exiguus
the Synod of the Romanian Orthodox Church[1] | |
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Feast | 1 September[2] (first day of the Byzantine liturgical year) |
Dionysius Exiguus (
From around the year 500 until his death, Dionysius lived in Rome. He
The author of a continuation of Dionysius's Computus, writing in 616, described Dionysius as a "most learned abbot of the city of Rome", and the Venerable Bede accorded him the honorific abbas (which could be applied to any monk, especially a senior and respected monk, and does not necessarily imply that Dionysius ever headed a monastery; indeed, Dionysius's friend Cassiodorus stated in Institutiones that he was still a monk late in life).
Origins
According to his friend and fellow-student,
The dubious assertion, based on a single Syriac source, that the
Works and translations
Dionysius translated standard works from Greek into Latin, principally the "Life of St. Pachomius", the "Instruction of St. Proclus of Constantinople" for the Armenians, the "De opificio hominis" of St. Gregory of Nyssa, and the history of the discovery of the head of
Of great importance were the contributions of Dionysius to the tradition of canon law. His several collections embrace:
- A collection of synodal decrees, of which he has left two editions:
- Codex canonum Ecclesiæ Universæ. This contains canons of Oriental synods and councils only in Greek and Latin, including those of the four œcumenical councils from Nicæa (325) to Chalcedon (451).
- Codex canonum ecclesiasticarum. This is in Latin only; its contents agree generally with the other, but the Council of Ephesus (431) is omitted, while the so-called "Canons of the Apostles" and those of Sardica are included, as well as 138 canons of the African Council of Carthage (419).
- Another bilingual version of Greek canons, undertaken at the instance of Pope Hormisdas, only the preface has been preserved.
- A collection of papal Constitutions (Collectio decretorum Pontificum Romanorum) from Siricius to Anastasius II (384–498).
Anno Domini
Dionysius is best known as the inventor of
Evidence exists that Dionysius' desire to replace Diocletian years with a calendar based on the incarnation of Christ was to prevent people from believing the imminent end of the world. At the time, some believed that the Second Coming and end of the world would occur 500 years after the birth of Jesus. The current Anno Mundi calendar commenced with the creation of the world based on information in the Greek Septuagint. It was believed that, based on the Anno Mundi calendar, Jesus was born in the year 5500 (or 5500 years after the world was created) with the year 6000 of the Anno Mundi calendar marking the end of the world.[7][8] Anno Mundi 6000 (c. 500) was thus equated with the second coming of Christ and the end of the world.[9]
Easter tables
This section needs additional citations for verification. (December 2019) |
In 525, Dionysius prepared a table of 95 future dates of
Dionysius ignored the existing table used by the Patriarchate of Rome, which was prepared in 457 by
Ultimately, Dionysius Exiguus' Easter table, meanwhile extended from the years 532–626 to the years 532–721,[13] must have been adopted at Rome and also have arrived in Britain and Ireland,[14] where, however in both cases certainly not before the second quarter of the seventh century,[15] Victorius of Aquitaine's lunar limits 16–22 were gradually replaced with Dionysius’ lunar limits 15–21; only then the discord between the churches of Rome and Alexandria regarding the correct date for the celebration of Easter came to an end, and only from then both these authoritative churches used identical tables and hence observed Easter on the same day.
The Greek tables had begun with the new moon which fell (on 29 August) the day before the starting date of their chronology, which was 30 August 284. The epact thus calculated was carried over unchanged by Dionysius into his tables together with a number from one to seven, calculated annually, called by the Greeks the "day of the [planetary] gods" and in the west the "concurrent". This number the Greeks used for calculating the day of the week for any date in the Alexandrian civil calendar (a late form of the Egyptian solar calendar which included a final leap day every four years), which involved no more than simple arithmetic because the twelve months ran consecutively and all had thirty days. These two variables were understood neither by Dionysius nor by the other western computists, who were used to working with the age of the moon on 1 January and the Sunday letters to determine the Sundays. This is why the tables took so long to gain acceptance, but the values were eventually assimilated into the theory, the concurrent as the weekday of 24 March and the epact as the age of the moon on 22 March.[16]
Dionysius Exiguus’ Paschal table owes its strong structure to his distant predecessor
The
Dionysius copied the last decennovenal cycle of the Cyrillian table ending with Diocletian 247, and then added a new 95-year table with numbered Anni Domini Nostri Jesu Christi (Years of our Lord Jesus Christ) because, as he explained to Petronius, he did not wish to continue the memory of a tyrant who persecuted Christians. The only reason he gave for beginning his new 95-year table with the year 532 was that six years were still left in the Cyrillian table after the year during which he wrote. For the current year he only stated that it was 525 years after the Incarnation of Christ, without stating when this event occurred in any other calendar. He did not realise that the dates of the Alexandrian Easter repeated after 532 years, despite his apparent knowledge of the Victorian 532-year 'cycle', indicating only that Easter did not repeat after 95 years. He knew that Victorian Easters did not agree with Alexandrian Easters, thus he no doubt assumed that they had no bearing on any Alexandrian cycle. Furthermore, he obviously did not realise that simply multiplying 19 by 4 by 7 (decennovenal cycle × cycle of leap years × days in a week) fixed the Alexandrian cycle at 532 years.[21]
Most of the British Church accepted the Dionysian tables after the Synod of Whitby in 664, which agreed that the old British method (the insular latercus) should be dropped in favour of the Roman one. Quite a few individual churches and monasteries refused to accept them, the last holdout finally accepting them during the early 10th century. After the first Frankish adaptation of Bede's The Reckoning of Time was published (by 771),[22] the Church of the Franks (France) accepted them during the late 8th century under the tutelage of Alcuin, after he arrived from Britain.
Ever since the 2nd century, some bishoprics in the eastern Roman Empire had counted years from the birth of Christ, but there was no agreement on the correct epoch –
Although Dionysius stated that the
A synodal letter to the church of Alexandria states:
All our eastern brothers who up till now have not been in agreement with the Romans or you or with all those who from the beginning have done as you do, will henceforth celebrate Pascha at the same time as you.
And the letter of the Emperor Constantine to bishops who had not attended the council states:
It was judged good and proper, all questions and contradictions being left aside, that the eastern brothers follow the example of the Romans and Alexandrians and all the others so that everyone should let their prayers rise to heaven on one single day of holy Pascha.
Dionysius' method had actually been used by the Church of Alexandria (but not by the Church of Rome) at least as early as 311, and probably began during the first decade of the 4th century, its dates naturally being given in the Alexandrian calendar.
See also
Notes
References
- ^ "Trecerea în rândul sfinţilor a domnitorului Neagoe Basarab, a lui Dionisie cel Smerit si a mitropolitului Iachint de Vicina" (in Romanian). Basilica (Romanian Orthodox Church news agency). 8 July 2008. Archived from the original on 7 December 2008. Retrieved 9 July 2008.
- ^ "Sfântul Dionisie Exiguul, sfânt ocrotitor al Institutului Naţional de Statistică". Ziarul Lumina (in Romanian). Romanian Orthodox Church. 13 September 2008. Archived from the original on 7 December 2008. Retrieved 23 September 2008.
- ^ Dionysius Monachus, Scytha natione, sed moribus omnino Romanus, in utraque lingua valde doctissimus. Cassiodorus. "Chapter XXIII" (PDF). De Institutione Divinarum Litterarum (in Latin). At the Documenta Catholica Omnia online library.
- ^ Dionysius Exiguus in the Catholic Encyclopedia.
- ^ a b c d e f g Patrick Amory, People and Identity in Ostrogothic Italy, 489–554, Cambridge University Press, 2003.
- ^ Blackburn & Holford-Strevens 2003, 767.
- ^ Wallraff, Martin: Julius Africanus und die Christliche Weltchronik. Walter de Gruyter, 2006.
- ^ Mosshammer, Alden A.: The Easter Computus and the Origins of the Christian Era. Oxford University Press, 2009, p. 254, p. 270, p. 328.
- ^ Declercq, Georges: Anno Domini. The Origins of the Christian Era. Turnhout Belgium. 2000.
- ^ Declercq (2000) 99
- ^ Blackburn & Holford-Strevens 1999, 793–794.
- ^ Jones (1943) 70
- ^ G Declercq, Anno Domini: The Origins of the Christian Era, Turnhout (2000), p 152.
- ^ G Declercq, Anno Domini: The Origins of the Christian Era, Turnhout (2000), p 153.
- ^ L Holford-Strevens, The History of Time: A Very Short Introduction, Oxford (2005), p 50.
- ^ L Holford – Strevens, The History of Time: A Very Short Introduction, Oxford (2005), pp 49–51.
- ^ Declercq (2000) 65-66
- ^ Mosshammer (2008) 202-203
- ^ Zuidhoek (2017) 87
- ^ Declercq (2000) 102
- ^ Declercq (2000) 140
- ^ Declercq (2000) 163
- ^ Marking Time, by Duncan Steel.
- ^ Worlds Made by Words: Scholarship and Community in the Modern West, by Anthony Grafton.
- ^ Kepler and the Star of Bethlehem by W. Burke-Gaffney.
- ^ Antiquities of the Jews, Book XVII, Chapter VI, Paragraph 4.
- ^ a b John P. Pratt, "Yet another eclipse for Herod" originally published in The Planetarian, vol. 19, no. 4, Dec. 1990, pp. 8–14. "Josephus ... not always clear and ... sometimes inconsistent ... states that Herod captured Jerusalem and began to reign in what we would call 37 B.C., and lived for 34 years thereafter, implying his death was in 4–3 B.C." "Of the candidates to be Herod's eclipse, the 29 December 1 B.C. eclipse was the most likely to have been widely observed."
- List of Republican Roman Consulsfor the modern year numbers.
- ISBN 978-1-56902-440-9, The pages of this 2nd edition have numbers that are six less than the same pages in the 1st (Austrian) edition.
Sources
- Bonnie Blackburn, Leofranc Holford-Strevens, "Calendars and chronology", The Oxford companion to the year (Oxford, 1999), 659–937.
- Bonnie Blackburn, Leofranc Holford-Strevens, The Oxford companion to the year (Oxford, 2003, a corrected reprinting of the 1999 original edition).
- Georges Declercq (2000) Anno Domini (The Origins of the Christian Era): Turnhout (ISBN 9782503510507)
- Declercq, G. (2002) "Dionysius Exiguus and the introduction of the Christian era", Sacris Erudiri 41: 165–246
- Dionysius Exiguus, Patrologia Latina 67 (works).
- Cyclus Decemnovennalis Dionysii – Nineteen year cycle of Dionysius (original Easter table – archived)
- On Easter – with preface
- Liber de Paschate (Latin text)
- Duta, Florian, "Des précisions sur la biographie de Denys le Petit", Revue de droit canonique, 49: 279–96 (1999)
- Charles W. Jones, "Development of the Latin ecclesiastical calendar", in Bedae opera de temporibus (Cambridge, Massachusetts, 1943), 1–122.
- Alden A. Mosshammer (2008) The Easter Computus and the Origins of the Christian Era: Oxford (ISBN 9780199543120)
- Otto Neugebauer, Ethiopic astronomy and computus, Österreichische Akademie der Wissenschaften, philosophisch-historische klasse, sitzungsberichte, 347 (Vienna, 1979).
- Gustav Teres, "Time computations and Dionysius Exiguus", Journal for the history of astronomy, 15 (1984): 177–188.
- Nick Squires – Jesus was born years earlier than thought, claims Pope, The Telegraph, 21 November 2012.
- Zuidhoek, Jan (2017) "The initial year of De ratione paschali and the relevance of its paschal dates", Studia Traditionis Theologiae 26: 71–93.
External links
- Modern version of Dionysius Exiguus' Paschal table (original version is linked in References)
- Literature by and about Dionysius Exiguus in the German National Library catalogue
- "Dionysius Exiguus" in the Ecumenical Lexicon of Saints
- Nikolaus A. Bär: Der Osterstreit: Dionysius Exiguus Archived 14 August 2022 at the Wayback Machine
- Five Metonic 19-year lunar cycles
- Dionysius Exiguus' Paschal table