Relevant bibliographies by topics / Councils (Ecumenical), Nice, 325

Academic literature on the topic 'Councils (Ecumenical), Nice, 325'

Author: Grafiati
Published: 25 July 2024
Last updated: 26 July 2024

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Journal articles on the topic "Councils (Ecumenical), Nice, 325"

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Yarotskiy, Petro. ""Holy and Great Cathedral" of the Orthodox Church." Ukrainian Religious Studies, no. 79 (August 30, 2016): 18–22. http://dx.doi.org/10.32420/2016.79.671.

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An important event of the Orthodox world of the last year was the Cathedral, which took place on June 19-28 on. Mole. The extraordinary nature of this council is that it was convened 1229 years after the last (seventh) Ecumenical Council in 787, which was not yet split into Orthodoxy and Catholicism (which occurred in 1054) of a single Christian Church. The Catholic Church then independently held its 22 councils, the last of which - the Second Vatican Council was held in 1962-1965. In Orthodoxy, extraterrestrial silence prevailed, since its hierarchs believed that for the "fullness and maturity" of the Christian Church there was enough canonical work of the seven Ecumenical Councils that took place during 325-787 years.
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Byelov, Dmitro. "Influence of Roman religion on Christianity." Revista Moldovenească de Drept Internaţional şi Relaţii Internaţionale 18, no. 2 (November 2023): 25–30. http://dx.doi.org/10.61753/1857-1999/2345-1963/2023.18-2.03.

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This article traces the influence of traditional Roman religion on Christianity. The establishment of the most important dogmas and the formation of the church hierarchy are analyzed. The classical era is the Christian period of history that initiated the most important dogmas and formed the church hierarchy. The practice of Ecumenical Councils, which became the main governing bodies of the church, was introduced. The first Ecumenical Council was held in Nicaea. It approved the Creed, which was an exposition of the main dogmas that were obligatory for Christians. The Council of Nicaea was held for two months from June 19, 325. Taking into account historical sources, about three hundred and fifty bishops participated in it. It featured a speech by Emperor Constantine, in which he emphasized the importance of unity and harmony. The emperor needed a single and strong religion that would strengthen his rule.
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Petek, Nina, and Jan Ciglenečki. "Prvi koncili u kršćanstvu i budizmu Strukturne analogije i povijesne sličnosti." Obnovljeni život 74, no. 1 (January 19, 2019): 15–32. http://dx.doi.org/10.31337/oz.74.1.2.

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It is well known that the ecumenical councils convening throughout the history of the Church — the Council of Nicaea in 325 A.D., the Council of Constantinople in 381 A.D., the Council of Ephesus in 431 A.D. and the Council of Chalcedon in 451 A.D.— were of great import. It is much less known, however, that centuries before the first Christian councils, a similar process was taking place in ancient India. At the Councils of Rajagrha in 486 B.C., Vaishali in 386 B.C., Pataliputra in 250 B.C., Sri Lanka in 29 B.C. and Kashmir in 72 A.D., Buddhist monks resolved to set forth dogmas, to put them in writing and to draw the line between orthodox and false doctrines. Generally speaking, the first councils, both in the West and in the East, were convened due to the need to preserve original doctrines. In addition, original teachings had to be canonised and systematised. Also, the process of including religious doctrines into imperial politics is characteristic of two royal personages, namely, the Indian king Aśoka and the Roman Emperor Constantine the Great. Both were actively involved in the councils of their day and contributed decisively to the further development and consolidation of both Buddhism and Christianity respectively.
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Huu Thap, OP, Joseph Nguyen, and Jannel Abogado, OP. "The Significance of Homoousios in Athanasius of Alexandria." philippiniana Sacra 54, no. 162 (May 1, 2019): 255–78. http://dx.doi.org/10.55997/ps2003liv162a3.

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In 325, the first ever ecumenical council in the church was celebrated at Nicea to address the Arian question about the nature of the Son. Nicea formulated a creed which contained formulaic expressions that proclaim the right doctrine of the Son. Among these expressions, the term homoousios became normative in Trinitarian doctrine. However, the path of homoousios into becoming the standard of orthodoxy was not a smooth one. It immediately drew opposition even from among those who supported Nicea. Athanasius himself, the acknowledged champion of Nicea, refrained from using it for decades until he realized its effectiveness in excluding erroneous conceptions about the Godhead. The usage and exposition of the theology of homoousios, as reflected in the works of Athanasius, is the concern of this present study. It emphasizes the Athanasian concern to insist on the teaching of homoousios inasmuch as to deny it is to cancel the economic works of the Son as the mediator between God and humankind.
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Piechocka-Kłos, Maria. "Sobory powszechne w epoce późnego cesarstwa (IV-VI w.)." Studia Warmińskie 48 (December 31, 2011): 291–305. http://dx.doi.org/10.31648/sw.301.

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The purpose of the paper is the presentation of the mutual political-religious relations between civil and religious authority in the time of the late Roman Empire. The main problem are the universal councils in this context. The paper concentrates on the presentation of course, role, meaning and circumstances of the collecting of this councils. The article doesn’t talk over the peculiar canons of the church law. The deeper analysis concerns to this council which took place from IV. to VI. Century: Nice (325), Constantinople I (381), Ephesus (431), Chalcedon (451) and Constantinople II (553). In IV-VI centuries, when the emperors gave the acts protecting the state before the different dangers, the church did the same. The analysis of the documents presents some similarities between state and church. We can assert, that this assemblies doesn’t have the legislative and judicial power beyond the border of the dioceses of the participating bishops. They were the expression of the church consciousness. Thanks to the intrinsic value and the high level of the features of their participants, the councils have the great recognition. The consequence of this recognition was the lesser or more universal power of the law.
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Cristian, Gagu. "THE ART OF ICON IN THE CONSTANTINIAN ERA – PATRISTIC FOUNDATION OF THE ICON." Icoana Credintei 10, no. 19 (January 24, 2024): 5–31. http://dx.doi.org/10.26520/icoana.2024.19.10.5-31.

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The freedom of expression of the Christian faith, acquired by the Church following the edict of Mediolanum, from the year 313, favored the flourishing of church life in all its aspects, including that of sacred art, therefore also of iconography. The one who gave the impetus to this process was, without a doubt, the Holy Emperor Constantine the Great himself. For their part, the Holy Fathers of the Church encouraged the representation in icons of the martyrdom of the holy martyrs and provided, at the same time, the arguments that contributed to the foundation of the presence and role of the icon in the life of Christians and in that of the Church. Therefore, it is not surprising that, starting from this period, a constant development of Christian sacred art followed in all the provinces of the empire, both through the multiplication of iconographic themes, inspired either by the universe of the imperial court, or by the martyrdom of the holy martyrs, or even by the tradition pagan, as well as by using increasingly elaborate techniques. The present study aims to follow the evolution of the older iconographic themes, to identify and shed light on the new iconographic themes, their sources and also their concordance with the teaching of faith synthesized and systematized by the Church during the ecumenical councils from Nicaea (325), Constantinople (381), Ephesus (431) and Chalcedon (451), whose teaching is transmitted through these iconographic themes.
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Kelly, Joseph F. "The First Seven Ecumenical Councils (325–787): Their History and Theology. By Leo Donald Davis S.J. Theology and Life Series 21. Wilmington, Delaware: Michael Glazier, Inc., 1987. 342 pp. $17.95 paper." Church History 58, no. 2 (June 1989): 218–19. http://dx.doi.org/10.2307/3168726.

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8

Arutyunova-Fidanyan, Viada. "Clarifying the term “Chalcedonian Armenians”." St. Tikhons' University Review. Series III. Philology 77 (December 25, 2023): 11–30. http://dx.doi.org/10.15382/sturiii202377.11-30.

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The ethnic self-consciousness of the Armenian ethnos, which passed the peak of ethnogenesis at the end of the first millennium BC, was ensured by the common origin, language and territory, common historical memory, continuity of state-political formations, cultural traditions and customs. Armenia is one of the oldest Christian states, and the Christianisation of the country in the early 4th century introduced a new cementing component into the Armenian identity. Wars with Mazdean Iran and later with the Muslim world, the struggle for fatherland and the struggle for faith cemented ethno-cultural and ethno-political identity. Armenia was one of the first countries to enter the Universal Church of the Christian East. Armenians participated in three Ecumenical Councils: the Council of Nicaea (325), the Council of Constantinople (381) and the Council of Ephesus (431), but did not attend the Fourth Council of Chalcedon (451) because of the war with Iran. The acts of the Council of Chalcedon, which reached Armenia much later, divided Armenians into two confessional directions — supporters and opponents of the Chalcedonian oros; the latter suspected in it hidden Nestorianism and did not recognise the supremacy of the Patriarch of Constantinople, while their opponents accused them of heresy. The emergence of Armenian writing in the early 5th century and the phenomenon of the «Golden Age» — the unprecedented rise of Armenian literature after the invention of the alphabet — determined for centuries the ethnic identity of Armenians, the unity of which was most universally and concretely reflected in the ethnic term «Armenian» (հայ, hay, ἀρμένιος). That is why the designation of the supporters of the Chalcedonian oros as Armenians-«Romaeans» and Armenians-«Georgians» did not find an adequate explanation for a long time. The term «Chalcedonian Armenians» was introduced in the early XX century by N. Y. Marr, as a designation of Armenians, called in the sources of XI–XV centuries «Romans» or «Ivirs», depending on their belonging to the Greek or Georgian Church. This hypothesis posed an important problem in Orientalism, caused continuous discussions and, accordingly, initiated further research. In recent decades, various aspects of the problem of the Chalcedonian Armenians (political, social, administrative, theological, polemical, historiographical) have attracted the attention of researchers; however, there is a range of issues that are unexplored or controversial. The term «Chalcedonite Armenians» proposed by N. Y. Marr instead of «Armenians-Romeans» and «Armenians-Ivirs» remained the most debatable issue for a long time. The aim of this paper is to clarify the content of the term «Chalcedonian Armenians» and, accordingly, the use of double ethnonyms in medieval sources, which served the emergence of this term in Modern times, i.e. to study the chronology and authorship of these sources.
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Labuschagne, J. P. "Die Apostoliese tradisie in die Vroeë Kerk se verstaan van Skrif en geloof – ʼn Kort hermeneutiese oorsig." HTS Teologiese Studies / Theological Studies 71, no. 3 (March 11, 2015). http://dx.doi.org/10.4102/hts.v71i3.3017.

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The Apostolic tradition in the Early Church’s understanding of Scripture and faith – A brief hermeneutical overview. This study is a concise hermeneutical overview of faith’s various ways of understanding and of the different approaches towards Scripture interpretation in the history of the Early Church. The research manifests that historically the Apostolic Tradition of the Early Church, with its ecumenically accepted expression of faith in the Nicene Confession (originating from the Ecumenical Councils of Nicaea 325 and Constantinople 381), offers a foundation towards Church unity and at the same time provides us with a vital hermeneutical key for the Church’s understanding of the scriptures and of her faith.
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Labuschagne, J. P. "Die Apostoliese tradisie in die Kerk se verstaan van Skrif en geloof vanaf Reformasie tot aan die begin van die een en twintigste eeu – ’n Kort hermeneutiese oorsig." HTS Teologiese Studies / Theological Studies 71, no. 3 (March 11, 2015). http://dx.doi.org/10.4102/hts.v71i3.3018.

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The Apostolic tradition in the Church’s understanding of Scripture and faith from Reformation to the start of the 21st century – A brief hermeneutical overview. This study is a concise hermeneutical overview of faith’s various ways of understanding and of the different approaches towards scripture interpretation in the history of the Church, from the Reformation to the start of the 21st century. In conclusion, the research manifests that historically the Apostolic Tradition of the Early Church, with its ecumenically accepted expression of faith in the Nicene Confession (originating from the Ecumenical Councils of Nicaea 325 and Constantinople 381), provides us with a vital hermeneutical key for the interpretation of the scripture and the faith of the Church and, in conjunction with this, offers a foundation towards Church unity for our time and all centuries. The study expressly takes into account that the current ecumenical debate on the unity of the Church predominantly supports the view that the Nicene-Constantinopolitan creedal statement undoubtedly renders the best basis for seeking the unity of faith communities of all ages and across the world.
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Books on the topic "Councils (Ecumenical), Nice, 325"

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Ondoa, François. La mémoire africaine dans l'Église du Christ depuis les conciles de Nicée (325), Constantinople (381), Ephèse (431), Chalcédoine (451). Yaoundé: Éditions Le flambeau, 2009.

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Davis, Leo Donald. The first seven ecumenical councils (325-787): Their history and theology. Collegeville, Minn: Liturgical Press, 1990.

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3

A, Alberigo, ed. The oecumenical councils from Nicaea I to Nicaea II (325-787). Turnhout: Brepols, 2006.

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L'Huillier, Peter. The church of the ancient councils: The disciplinary work of the first four ecumenical councils. Crestwood, N.Y: St. Vladimir's Seminary Press, 1995.

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The church of the ancient councils: The disciplinary work of the first four ecumenical councils. Crestwood, N.Y: St. Vladimir's Seminary Press, 1996.

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Council of Nicaea (1st : 325 : Nicaea, Turkey), ed. The First ecumenical council: That is, the first council of the whole Christian world, which was held A.D. 325 at Nicaea in Bithynia. Jersey City, N.J., U.S.A: J. Chrystal, 1990.

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Hansen, Günther Christian. Historia ecclesiastica =: Kirchengeschichte. Turnhout: Brepols, 2008.

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Gelasius, of Cyzicus, fl. 475., ed. Anonyme Kirchengeschichte (Gelasisus Cyzicenus, CPR 6034). Berlin: De Gruyter, 2002.

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Gelasius, of Cyzicus, fl. 475, ed. Historia ecclesiastica =: Kirchengeschichte. Turnhout: Brepols, 2008.

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Davis, Leo Donald. The First Seven Ecumenical Councils: (325-787) Their History and Theology. Michael Glazier, 1988.

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Book chapters on the topic "Councils (Ecumenical), Nice, 325"

1

Blanchard, Shaun, and Stephen Bullivant. "What is an ‘ecumenical council’?" In Vatican II: A Very Short Introduction, 1—C1B1. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/actrade/9780198864813.003.0001.

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Abstract Vatican II is the most important Catholic event of the past century, if not the past half-millennium. It also had, and has, ramifications far beyond the lives of the world’s billion-or-so Catholics. To understand why, this chapter introduces both the theological meaning of a ‘general ecumenical council’, and the critical historical context in which this specific one played out. Parallels are drawn to previous such events in the history of the Church, including the so-called ‘Council of Jerusalem’ (Acts 15), the formal ecumenical councils of Nicaea (ad 325), Trent (1545‒63), and Vatican I (1869‒70). It also highlights the wider religious, social, cultural, and political currents to which Vatican II was both reacting and, soon enough, actively contributing.
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Tanner, Norman. "Editions of the Council Documents in English." In The Oxford Handbook of Vatican II, 61—C4P33. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780198813903.013.46.

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Abstract The chapter is divided into four sections: (1) historical background: how Greek and Latin were the obvious choices for the first twenty ecumenical councils, from Nicaea I in 325 to Vatican I in 1869–70, regarding both the bishops’ debates and the decrees promulgated, and how this situation had changed by the time of Vatican II due to the decline of Latin and the rise of vernacular languages, of which English was the most widespread; (2) English translations of the documents of Vatican II, focusing on the three most important publications; (3) criticisms of these English translations in Rome, especially those of Archbishop Levada, Prefect of the Congregation of the Doctrine of the Faith; and (4) conclusion: the role of anglophones during and after the council, with special attention to reports in The New Yorker and women ‘auditors’.
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Menze, Volker L. "The Emperor’s Henchman." In Patriarch Dioscorus of Alexandria, 89—C3P139. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192871336.003.0004.

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Abstract After the Reunion of 433 Alexandria and Antioch were in communion again but the fragile balance of power collapsed in the 440s. Cyrillians and dyophysites regarded each other as heretics and attempted to win over as many episcopal sees as possible. It is notable—and against previous scholarly assumptions—that until 448 Dioscorus remained on the side-lines, in contrast to Emperor Theodosius (408–450) whose mistrust towards Theodoret of Cyrrhus and other dyophysite near eastern bishops increased during the 440s. The bishop of Cyrrhus actively engaged in the controversy not the least through his literary oeuvre: by declaring the Council of Constantinople in 381 to have been ecumenical, he caused such a turmoil so that Emperor Theodosius summoned the Second Council of Ephesus in August 449. Presided by Dioscorus, the council deposed with Flavian of Constantinople, Eusebius of Dorylaeum, Theodoret, and Domnus of Antioch all leading dyophysite bishops in the Eastern Roman Empire. Theodosius wished to regard it as the third ecumenical council (after Nicaea in 325 and the First Council of Ephesus in 431) that should have ended questions of doctrine but Pope Leo denounced it as ‘robber-council’ and insisted to annul it. The chapter discusses particularly questions of the councils’ canonicity and Dioscorus’ role in it.
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