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Author(s): Glenn Peers
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Subtle Bodies
t h e t r a n s f o r m at i o n o f t h e c l a s s i c a l h e r i ta g e
Peter Brown, General Editor
i Art and Ceremony in Late Antiquity, by Sabine G. MacCormack
ii Synesius of Cyrene: Philosopher-Bishop, by Jay Alan Bregman
iii Theodosian Empresses: Women and Imperial Dominion in
Late Antiquity, by Kenneth G. Holum
iv John Chrysostom and the Jews: Rhetoric and Reality in the
Late Fourth Century, by Robert L. Wilken
v Biography in Late Antiquity: The Quest for the Holy Man,
by Patricia Cox
vi Pachomius: The Making of a Community in Fourth-Century Egypt,
by Philip Rousseau
vii Change in Byzantine Culture in the Eleventh and Twelfth Centuries,
by A. P. Kazhdan and Ann Wharton Epstein
viii Leadership and Community in Late Antique Gaul,
by Raymond Van Dam
ix Homer the Theologian: Neoplatonist Allegorical Reading and the Growth
of the Epic Tradition, by Robert Lamberton
x Procopius and the Sixth Century, by Averil Cameron
xi Guardians of Language: The Grammarian and Society in Late Antiquity,
by Robert A. Kaster
xii Civic Coins and Civic Politics in the Roman East, a.d. 180 – 275,
by Kenneth Harl
xiii Holy Women of the Syrian Orient, introduced and translated by
Sebastian P. Brock and Susan Ashbrook Harvey
xiv Gregory the Great: Perfection in Imperfection, by Carole Straw
xv “Apex Omnium”: Religion in the “Res gestae” of Ammianus,
by R. L. Rike
xvi Dioscorus of Aphrodito: His Work and His World,
by Leslie S. B. MacCoull
xvii On Roman Time: The Codex-Calendar of 354 and the Rhythms of Urban
Life in Late Antiquity, by Michele Renee Salzman
xviii Asceticism and Society in Crisis: John of Ephesus and The Lives of the
Eastern Saints, by Susan Ashbrook Harvey
xix Barbarians and Politics at the Court of Arcadius, by Alan Cameron and
Jacqueline Long, with a contribution by Lee Sherry
xx Basil of Caesarea, by Philip Rousseau
xxi In Praise of Later Roman Emperors: The “Panegyrici Latini,”
introduction, translation, and historical commentary by C. E. V.
Nixon and Barbara Saylor Rodgers
xxii Ambrose of Milan: Church and Court in a Christian Capital, by Neil B.
McLynn
xxiii Public Disputation, Power, and Social Order in Late Antiquity, by
Richard Lim
xxiv The Making of a Heretic: Gender, Authority, and the Priscillianist
Controversy, by Virginia Burrus
xxv Symeon the Holy Fool: Leontius’s Life and the Late Antique City, by
Derek Krueger
xxvi The Shadows of Poetry: Vergil in the Mind of Augustine, by Sabine
MacCormack
xxvii Paulinus of Nola: Life, Letters, and Poems, by Dennis E. Trout
xxviii The Barbarian Plain: Saint Sergius between Rome and Iran, by
Elizabeth Key Fowden
xxix The Private Orations of Themistius, translated, annotated, and
introduced by Robert J. Penella
xxx The Memory of the Eyes: Pilgrims to Living Saints in Christian Late
Antiquity, by Georgia Frank
xxxi Greek Biography and Panegyric in Late Antiquity, edited by Tomas
Hägg and Philip Rousseau
xxxii Subtle Bodies: Representing Angels in Byzantium, by Glenn Peers
GLENN PEERS
Subtle Bodies
Representing Angels in Byzantium
Peers, Glenn.
Subtle bodies : representing angels in Byzantium /
Glenn Peers.
p. cm.—(The transformation of the classical
heritage ; 32)
Includes bibliographical references and index.
ISBN 0-520-22405-1 (hardcover : alk. paper)
1. Iconoclasm— Byzantine Empire — History.
2. Angels—Biblical teaching. 3. Angels in art.
4. Angels in literature. 5. Byzantine empire —
Church history. 6. Orthodox Eastern Church—
Byzantine Empire— History. 7. Church history —
Middle Ages, 600 – 1500. I. Title. II. Series.
10 9 8 7 6 5 4 3 2 1
The paper used in this publication meets the minimum
requirements of ANSI / NISO Z39 0.48 – 1992(R 1997)
(Permanence of Paper) .
contents
l i s t o f i l lu s t r at i o n s
ix
a c k n ow l e d g m e n t s
xi
a b b r e v i at i o n s
xiii
introduction
1
one
issues in representing angels
13
two
arguments against images of angels
61
three
r e p r e s e n t i n g a n g e l s : i m a g e s a n d t h e o ry
89
four
t h e v e n e r at i o n o f a n g e l s a n d t h e i r i m a g e s
126
five
apprehending the archangel michael
157
c o n c lu s i o n
194
bibliography
209
index
231
i l lu s t r at i o n s
i l lu s t r at i o n s ix
15. Icon of the Miracle at Chonae. 57
16. Virgin and Child, Apse Mosaic (destroyed), Church
of the Dormition, Iznik (formerly Nicaea). 83
17. René Magritte, The Treachery of Images. 123
18. Sanctuary of the Archangel Michael at Mt. Gargano. 168
19. Icon of the Archangel Michael. 199
x i l lu s t r at i o n s
a c k n ow l e d g m e n t s
Since this book began its life as a doctoral dissertation, many people
should be acknowledged for its conception. Most directly, Herbert
Kessler is responsible for the good in this work: he was the exacting
midwife for a diπcult birth. The help of friends and colleagues at
the Johns Hopkins University and at the Villa Spelman was invalu-
able; I especially thank Ann van Dijk and Irene Kabala for their gen-
erous friendship.
The work I did at the doctoral level and since is founded on the
training and support I received as an undergraduate, and I never
travel far in my studies without silently expressing my gratitude to
those teachers who set me on this path. I must single out especially
A. Peter Booth (and the rest of the Department of Classics at Acadia
University) and John E. Fisher of Wabash College as having pro-
vided me with the desire and confidence to pursue this vocation.
I must mention others more briefly but with thanks equally heart-
felt: Charles Barber, Stéphane Beauroy, Anthony Bryer, Stephen
Campbell, Mark Cheetham, Anthony Cutler and the other, anony-
mous reader, Georgia Frank, David Jordan and the sta∂ of the Gen-
nadius Library, Dirk Krausmüller, Derek Krueger, Nancy Œevccenko,
Daniel Weiss and Susan Young. To Kate Toll at the University of
acknowledgments xi
California Press and Peter Brown, my debt is great. My thanks, too,
to the editor of Byzantion, P. Yannopoulos, and to the editor of
Byzantine and Modern Greek Studies, J. Haldon, for allowing me to
include here revised versions of the second half of chapter 4 and
chapter 5. The University of Texas provided me with a Summer Re-
search Assignment and funds to purchase photographs, and for this
help I am grateful. Thanks to Tracy Chapman Hamilton for help
with the index; my thanks to the Tommy and Sherry Jacks Fund for
making this assistance possible.
Finally, my wife, Cathy, and children, Max and Willah, gave the
peace of mind necessary to complete this task; their love is my
strength. My parents and my grandparents gave me more than I can
express here: with full knowledge of how small it is against their
gifts, I dedicate this work to them.
xii acknowledgments
a b b r e v i at i o n s
a bb r ev i at i o n s xiii
DACL Dictionnaire d’archéologie chrétienne et de liturgie,
ed. F. Cabrol and H. Leclercq, Paris, 1924 –.
DChAE Deltivon th~ Cristianikhv~ ∆Arcaiologikhv~
ÔEtaireiva~.
DOP Dumbarton Oaks Papers.
DTC Dictionnaire de théologie catholique, ed. A. Vacant
and E. Magenot, Paris, 1899 – 1950.
EEBS ÔEtaireiva~ Buzantinw'n Spoudw'n ÔEpethri>~.
Fisher, Michaelis Michael Psellus, Oratio in Archangelum
Pselli Orationes Michaelem, in Michaelis Pselli Orationes
Hagiographicae Hagiographicae, ed. E. A. Fisher, Stuttgart and
Leipzig, 1994, 230 – 56.
GCS Die griechischen christlichen Schriftsteller der
ersten drei Jahrhunderte.
Holl “Die Schriften des Epiphanius gegen die
Bilderverehrung,” ed. K. Holl, Sitzungsberichte
der Königlich Preussischen Akademie der
Wissenschaften 35.2(1916):828 – 68 [= K. Holl,
Gesammelte Aufsätze zur Kirchengeschichte,
Tübingen, 1928; rp. Darmstadt, 1964, II:351 – 87].
HTR Harvard Theological Review.
JAC Jahrbuch für Antike und Christentum.
JöB Jahrbuch der österreichischen Byzantinistik.
JECS Journal of Early Christian Studies.
JTS Journal of Theological Studies.
Leanza S. Leanza, “Una versione greca inedita
dell’Apparitio S. Michaelis in monte Gargano,”
VetChr 22(1985):291 – 316.
Mansi G. D. Mansi, Sacrorum conciliorum nova et
amplissima collectio, 53 vols. in 58 pts., Paris and
Leipzig, 1901 – 1927.
xiv a bb r ev i at i o n s
MGH Monumenta Germaniae Historica: Scriptores rerum
Langobardicarum et Italicarum saec. VI-IX,
Hannover, 1878.
OCP Orientalia Christiana Periodica.
PG Patrologia cursus completus, Series graeca, ed. J.-P.
Migne, 161 vols. in 166 pts., Paris, 1857 – 1866.
Pitra J. B. Pitra, Spicilegio Solesmense complectens
sanctorum patrum scriptorumque ecclesiasticorum
anecdota hactenus opera, 4 vols., Paris, 1852 – 1858.
PL Patrolgia cursus completus, Series latina, ed. J.-P.
Migne, 221 vols. in 222 pts., Paris, 1844 – 1880.
PO Patrologia Orientalis.
PTS Patristische Texte und Studien.
RAC Reallexikon für Antike und Christentum, Stuttgart,
1950 –.
RBK Reallexikon zur byzantinischen Kunst, Stuttgart,
1963 –.
REB Revue des études byzantines.
RivAC Rivista d’archeologia cristiana.
RQ Römische Quartalschrift für christliche
Altertumkunde und für Kunstgeschichte.
RSBN Rivista de studi bizantini e neollenico.
SC Sources Chrétiennes.
Settimane Settimane di studi del centro italiano di studi
sull’alto medievo.
TM Travaux et Mémoires.
TU Texte und Untersuchungen.
VetChr Vetera Christianorum.
a bb r ev i at i o n s xv
introduction
On the Tension between Theology and Cult
introduction 1
exegetical cornerstone of Christian angelology. But although the gen-
eral definition was settled by scripture, the precise nature of the pro-
portion and blend of elemental forces was never fully explained; an-
gelic nature was held to be beyond humanity’s ken.1
Angelology — as historians have named patristic scrutiny of
angels 2 — is replete with uncertainties, and these uncertainties were
the source of the special problems of access and familiarity in devo-
tion.3 For Christians, many questions persisted about angels’ nature,
organization, duties and comprehension.4 Agreement among theolo-
gians about the specifics of angelic nature was not possible given the
transcendence of the objects of speculation, but angels figure so large
in scripture and devotion that the subject could not be avoided.
The fire and spirit composition posited a relative value for angelic
nature that placed the angels somewhere between the radically di∂er-
ent natures of humanity and God. Such theologians as Theodotus in
the second century called the angels “intellectual fire, intellectual
spirit,” 5 distinct in property from material fire and light.6 Theodotus
thought that angels did have bodies—at least they were seen as
such—although these bodies, compared to ours, were without form
and without corporeality.7 Methodius (d. ca. 311) said that the angelic
1. See the texts gathered by J. Turmel, “Histoire de l’angélologie des temps apos-
toliques à la fin du Ve siècle,” Révue d’histoire et de litterature réligieuse 3(1898):411∂.
2. See, for instance, Turmel, “Histoire de l’angélologie,” 289 – 308, 407 – 34, 533 – 52,
and also his “L’angélologie depuis le faux Denys l’Aréopagite,” Révue d’histoire et de littera-
ture réligieuse 4(1899):289 – 309, 414 – 34, 536 – 62.
3. Angelology is the subject of many studies: see, for instance, DACL I.2:2080∂., DTC
I:1189∂., RAC V:53∂., RBK III:13∂., and M. Bussagli, “Angeli,” Enciclopedia dell’arte me-
dievale (Rome, 1991 –) I:629 – 38, idem, Storia degli angeli. Racconto di immagini e di idee
(Milan, 1991), and Le ali di Dio. Messagerie e guerrieri alati tra oriente e occidente, ed.
M. Bussagli and M. D’Onofrio, Milan, 2000.
4. See R. Roques, “Introduction,” in Pseudo-Dionysius the Areopagite, La Hiérarchie
Céleste, SC vol. 58, ed. G. Heil and M. de Gandillac (Paris, 1958) lxxi.
5. Preserved in the writings of Clement of Alexandria (ca. 150 –d. before 215). See Ex-
cerpta ex scriptis Theodoto, in Stromata Buch VII und VIII. Excerpta ex Theodoto. Eclogae
propheticae. Quis dives saluetur. Fragmente, GCS vol. 17, 2d ed., ed. O. Stählin, L. Früchtel
and U. Treu (Berlin, 1970) 110.
6. See, for instance, Eusebius, Praeparatio Evangelica, VII.15.15, GCS vol. 43, ed. K.
Mras (Berlin, 1956) 393–94. Pseudo-Athanasius, Quaestiones ad Antiochum Ducem, V, PG
28:601C, said that the angels are as di∂erent from material creation as the sun from the stars.
7. Excerpta ex scriptis Theodoto, in Stromata Buch VII und VIII, 110 – 11.
2 introduction
nature is equally composed of air and fire, like souls.8 A writer later
identified as Macarius the Great (ca. 300 –ca. 390) said that the angels
have subtle (leptav) bodies.9 Others stated that the angels are beings
without body and without matter, but not completely so.10 Gregory of
Nyssa (ca.330 –ca. 394) appears to put the angels out of all contact
with matter.11 And Gregory of Nazianzus (329 / 30 –ca. 390) said that
the angels can only be perceived by reason because they are composed
of pure spirituality or something approaching it—he could not say
for certain.12 Complete agreement concerning the degree of participa-
tion of the angels in matter was never possible. Pseudo-Dionysius the
Areopagite 13 and John of Damascus (ca. 675–ca. 750) 14 came down
on the side of the essential spirituality of the angels.
Maintaining a distance between the angels and God on the one
hand, and angels and humanity on the other, was an important con-
sideration for theologians. In his text praising the Archangel
Michael, for example, Chrysippus (ca. 405 – 479) was careful to es-
tablish the similarities and di∂erences of the natures of Michael and
God.15 He deduced the nature of God from Deuteronomy 4:24
8. Photius, Bibliothèque, Tome V (‘Codices’ 230 – 241), ed. R. Henry (Paris, 1967)
100.10 – 13.
9. Homilia, IV.ix, in Die fünfzig geistlichen Homilien des Makarios, PTS vol. 4, ed. H.
Dörries, E. Klosterman and M. Kroeger (Berlin, 1964) 33 – 34.
10. Turmel, “Histoire de l’angélologie,” 422∂.
11. Oratio catechetica magna, VI, PG 45:28AB.
12. Orationes xlv, XLV.5, PG 36:629B.
13. See R. Roques, L’univers dionysien. Structure hiérarchique du monde selon le Pseudo-
Denys (Paris, 1954; rp. Paris, 1983) 154∂. On the nature of the angels Pseudo-Dionysius him-
self is almost completely silent. Pseudo-Dionysius took it as an assumption that the angels
were essentially spiritual in nature. In the summary of Pseudo-Dionysius’s work by George
Pachymeres (1242 –ca. 1310), angels are described as bodiless and immaterial; they are imma-
terial, immortal and deiform (De divinis nominibus, VI.2, PG 3:856C); and in De div. nom.,
IV.1, PG 3:693C he states: “It is as bodiless and immaterial that they are perceived by the in-
telligence; and inasmuch as they are intelligences, they perceive themselves in a manner not
of this world. . . .” A defining characteristic is that the celestial hierarchy is more immaterial
and more spiritual that the human (e.g., De ecclesiastica hierarchia, I.4, PG 3:376B). Roques
writes (ibid., 155 n9), “C’est surtout par opposition aux caractères de notre hiériarchie hu-
maine que ceux de la hiérarchie céleste prennent tout leur relief.”
14. Expositio fidei, II.3, Die Schriften des Johannes von Damaskos. II Expositio fidei, PTS
vol. 12, ed. P. B. Kotter (Berlin, 1973) 45 – 48.
15. A. Sigalas, “Crusivppou presbutevrou ∆Egkwvmion eij~ ∆Arcavggelon Micahvl,”
EEBS 3(1926):85 – 93.
introduction 3
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