42 Chapter 1 Monasticism by now was an established phenomenon and the influence of monks could be felt in many layers of society, including at the imperial court and in church politics, notoriously at the recent ‘Robber’ council of Ephesus II (449). The council of Chalcedon represents the first effort of bishops to impose control and authority over monks. In the following century, Justinian issued his Novels (534-565), which form the final case study. Novels 5, 123 and 133 represent a new phase in the development of Byzantine monasticism. By the sixth century, monks had a consolidated position in society and could count on the respect and reverence of many, including the Emperor. While respecting the monks, Justinian also aimed to steer the monastic movement in particular ways. His reign has therefore been considered as one of many phases of reform in monastic culture. The significance of the Emperor’s attempts to reform monasticism (and religious life in general) lies in its unprecedented comprehensive scale.137 His legislation, including the Novels, is perhaps the most important output of his endeavours to leave a mark on the development of monasticism. The texts of Basil, the council of Chalcedon and the Novels of Justinian are thus valuable as case studies, since they offer insight in diverse contexts. Establishing whether an ideal of stability is reflected in these late-antique contexts is one thing; how these texts were interpreted in the ninth and tenth centuries is another. However, since these are the principle normative sources that previous scholarship has based this ideal on, a reevaluation of the ideal should start there. Which ideals and value judgements are reflected in ninth- and tenth-century saints’ Lives will be explored in the next chapters. 1.3.1 Basil of Caesarea Herman has suggested that Basil introduced a ‘discipline’ or ‘legislation’ of stability in his monasteries.138 Later scholars have continued to recognise Basil as one of the bases for an ideal of stability in late antiquity.139 From the Long Rules, a text in the form of questions and answers, Herman cites question 36, concerning ‘those who leave the brotherhood’. Basil’s answer to this question may at first sight indeed suggest a prescription for monks to stay in their respective monasteries. However, as we shall see, it is questionable whether an ideal of stability or a rule imposed on monasteries should be seen reflected in this passage. This becomes clear both when considering the intended audience and when analysing the passage by close reading. 137 As argued by Hatlie (2007), p. 28. 138 Herman (1955), p. 116. 139 E.g., Stammler (2014); Talbot (2019), p. 157. Many others have cited the article by Herman (1955) to support the existence of an ideal of stabilitas loci.
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