Journal articles on the topic 'Councils (Ecumenical)'
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1
Tanner, Norman. "How Novel Was Vatican II?" Ecclesiastical Law Journal 15, no. 2 (April 10, 2013): 175–82. http://dx.doi.org/10.1017/s0956618x13000367.
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The Second Vatican Council is recognised by the Roman Catholic Church as the twenty-first ecumenical council. The largest in terms of participants and one of the longest-running, it also covered the widest range of topics and produced the largest volume of documents and decrees. This article, based on the text of the ninth Lyndwood Lecture, examines a number of characteristics of Vatican II in comparison with previous councils, arguing that, while in many ways Vatican II was novel, in its composition, agenda, influence and reception one can discern parallels with past councils back as far as the first ecumenical council at Nicea in 325.1
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Lukovtsev, Ilya N. "St. Gregory Palamas’s gnoseology in light of the dogma of the incarnation of Christ." Issues of Theology 3, no. 1 (2021): 24–44. http://dx.doi.org/10.21638/spbu28.2021.102.
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This article is devoted to the problem of correspondence between the gnoseology of St. Gregory Palamas and the teachings of the Orthodox Church. His gnoseology contains two theses that caused a significant controversy in the 14th century in the Byzantine Empire. These are the uncreated nature of the Tabor Light and the possibility to know God by His uncreated energies, but not by His essence. The author turns directly to the Christological confessions and other dogmatic texts of the Ecumenical Councils to solve the problem. This method has not been largely used. As a general rule, the “palamites” and “antipalamites” used to refer to some particular father or plunged into a strictly philosophical discourse. At the same time, it was not fully taken into the account the fact that the Acts of the Ecumenical Councils contain information to adequately assess St. Gregory’s gnoseology. The article concisely presents the main theses of St. Gregory Palamas’s gnoseology, approved by the local Council of 1351 held in Constantinople. The theses are compared to the confession of the Council of Chalcedon. The texts of the subsequent Ecumenical Councils are considered to be as clarifying as the Chalcedonian confession. The views of St. Gregory’s main opponents are also analyzed in the article. Particular attention is paid to the meaning of key terms in the considered dogmatic texts. The article also takes into account the philosophical aspect of the problem, and expounds one of the arguments of St. Gregory in favor of the uncreated nature of the Tabor Light, which is based on the idea of the inability of human nature to emit light. As a result of the research, it was established that both theses of St. Gregory contradict the doctrine of the Ecumenical Councils about Christ. Instead of St. Gregory’s dubious gnoseology, the Ecumenical Councils offer to cognize the divinity of the Trinity inseparably from the flesh of Christ, and not only in energy, but also essence and hypostasis. As for the natural science argument of St. Gregory, it is refuted by the data of modern science, which proved the existence of biophotons. This discovery, according to the author, does not contradict, but only confirms the Christology of the Ecumenical Councils.
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Chadwick, Henry. "Book Reviews : Ecumenical Councils." Expository Times 104, no. 2 (November 1992): 58. http://dx.doi.org/10.1177/001452469210400216.
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Foster, Paul. "The Seven Ecumenical Councils." Expository Times 120, no. 2 (November 2008): 85. http://dx.doi.org/10.1177/00145246081200020702.
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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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Pásztori-Kupán, István. "The Number and Authority of the Ecumenical Councils in the Second Helvetic Confession." Perichoresis 21, no. 3 (July 1, 2023): 40–54. http://dx.doi.org/10.2478/perc-2023-0021.
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Abstract Whilst Bullinger’s CHP accepts the decisions of the first four ecumenical councils, no description has been produced concerning their criteria. Based on the common features of Nicaea, Constantinople, Ephesus and Chalcedon, the Apostles’ Council of Jerusalem would fit the pattern, with one exception: it had neither been convened nor supervised by secular rulers. Why did the strongly Bible-oriented Reformers fail to ‘renumber’ the ecumenical councils starting with the one in Jerusalem, as they did e.g. with the Decalogue or the sacraments? Apparently, they acquiesced in the already established state of affairs to appease the contemporary secular powers, whilst preserving Chalcedon’s Christological and soteriological heritage.
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Wessling, Jordan. "Crisp on Conciliar Authority." Philosophia Christi 23, no. 1 (2021): 43–52. http://dx.doi.org/10.5840/pc20212316.
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In Analyzing Doctrine: Toward a Systematic eology, Oliver Crisp infers from a general principle concerning God’s providential care for the church that it is implausible that God would allow substantial error on the central theological promulgations of an ecumenical council. is conclusion is then used specifically against contemporary neo-monothelites, who consciously contravene the dyothelite teachings of the third Council of Constantinople. In this paper, I raise several doubts about the inference utilized by Crisp against these neo-monothelites, and I seek to point to a more promising manner of upholding the deliverances of the ecumenical councils.
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Sagan, Oleksandr N. "Two families of Orthodox churches: is it possible to unite?" Ukrainian Religious Studies, no. 21 (December 18, 2001): 88–97. http://dx.doi.org/10.32420/2002.21.1233.
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The Fourth (Chalcedonian) Ecumenical Council in 451 divided the Ecumenical Orthodoxy into two large parts. The first is Orthodox churches (Chalcedonian, orthodox, "Eastern" (Efsten), which include the four ancient patriarchates (Constantinople, Alexandria, Antioch, Jerusalem), along with the younger recognized and unrecognized autocephalous Orthodox Churches, which today are numbered around the world However, in spite of the later division of Orthodoxy with the national churches (the separation here was usually based on an administrative principle), they all represent a single church community with a common faith nnyam nature and expression of church life. The basis of the true apostolic faith they accept the first, except the Bible, and even the decision of the seven ecumenical councils.
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Tanner, Norman. "The Book of the Councils: Nicaea I to Vatican II." Studies in Church History 38 (2004): 11–21. http://dx.doi.org/10.1017/s0424208400015692.
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The ecumenical and general councils of the Church have produced arguably the most important documents of Christianity after the Bible. How this ‘book’ of the councils came to be composed is the subject of this paper. In the composition, Christians have had to confront three problems similar to those involved in establishing the book of the Bible. First, which councils are to be considered ecumenical or general, paralleling the question of which books are to be included in the Bible. Secondly, which decrees are to be considered the authentic decrees of a particular council, paralleling the question of which chapters and verses make up a particular book of the Bible. Thirdly, which manuscripts or editions form the best text of a given decree, paralleling the search for the best texts of Scripture. There are, too, the additional issues of establishing some hierarchy in the importance of the councils and their decrees – the great creeds and doctrinal statements outrank, surely, most decrees of a purely disciplinary nature, just as the Gospels have a certain priority within the New Testament or Romans and Galatians outrank in importance the Pastoral Epistles – and secondly the difficulties of translating the original texts into the vernacular languages, alike for the councils as for the Bible. Alongside these similarities between the book of the councils and that of the Bible was the tension between Scripture and Tradition. How far could Tradition, represented cumulatively and retrospectively by the councils, interpret or develop the teaching of Scripture? This tension was never far below the surface, and erupted especially in the Reformation controversies.
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Davydenkov, Archpriest Oleg. "Suleiman of Gazza on the Ecumenical Councils." Issues of Theology 5, no. 1 (2023): 31–44. http://dx.doi.org/10.21638/spbu28.2023.102.
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The article discusses the ideas about the history and deeds of the Ecumenical Councils of the Melkite writer of the 10th–11th centuries Suleiman, Bishop of Gaza, the first Arabic-speaking Christian poet and author of a number of theological and philosophical treatises. Although Suleiman was not a historian, he nonetheless wrote two noteworthy texts on the history of the Ecumenical Councils. According to a number of formal criteria, these texts may well be attributed to “the synopsis of the Councils” genre, which was very popular in Byzantium and was widely used in Byzantine doctrinal and catechetical literature. At the same time, this genre was not in demand in Melkite literature, and the Bishop of Gaza was actually the only Arabic-speaking Melkite writer who created works in “the synopsis of the Councils” genre, which was widely used in Byzantine doctrinal and catechetical literature. The author notes that, unlike most Melkite writers of the 8th–13th centuries (St John of Damascus, Theodore Abu Qurrah, Agapius of Manbij, Macarius of Sinai), who had quite adequate ideas about the history of the Ecumenical Councils and their deeds, Suleiman in his treatises makes many mistakes, both purely historical and concerning the theological essence of some heresies condemned by the Councils. The article attempts to establish the reasons for the mistakes made by Suleiman of Gazza and find logical explanations for some of them. The author comes to the conclusion that Suleiman’s knowledge of Church history cannot be considered satisfactory. Because of this, it is absolutely impossible to call the Bishop of Gazza a writer who knew the history of the Church well, as some researchers do.
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Gazal, Andre A. "’That Ancient and Christian Liberty’: Early Church Councils in Reformation Anglican Thought." Perichoresis 17, no. 4 (December 1, 2019): 73–92. http://dx.doi.org/10.2478/perc-2019-0029.
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Abstract This article will examine the role the first four ecumenical councils played in the controversial enterprises of John Jewel (1522-71) as well as two later early modern English theologians, Richard Hooker (1553-1600) and George Carleton (1559-1628). In three different polemical contexts, each divine portrays the councils as representing definitive catholic consensus not only for doctrine, but also ecclesiastical order and governance. For all three of these theologians, the manner in which the first four ecumenical councils were summoned and conducted, as well as their enactments touching the Church’s life provided patristic norms for its rightful administration. Jewel, Hooker, and Carleton each argued that the English Protestant national Church as defined by the Elizabethan Settlement exemplified a faithful recovery of patristic conciliar ecclesiastical government as an essential component in England’s overall endeavor to return to the true Church Catholic. Jewel employed these councils in order to impeach the Council of Trent’s (1545-63) status as a general council, and to justify the transfer of the authority of general councils to national and regional synods under the direction of godly princes. Hooker proposes the recovery of general councils as a means of achieving Catholic consensus within a Christendom divided along national and confessional lines while at the same time employing the pronouncements of the first four general councils to uphold the authoritative patristic and catholic warrant for institutions and practices retained by the Elizabethan Church. Finally, amid the controversy surrounding the Oath of Allegiance during the reign of James VI/1 (r. 1603-25), George Carleton devoted his extensive examination of these councils to refute papal claims to coercive authority with which to depose monarchs as an extension of excommunication. In so doing, Carleton relocates this ‘coactive jurisdiction’ in the ecclesiastical authority divinely invested in the monarch, making the ruler the source of conciliar authority, and arguably of catholic consensus itself.
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Price, Richard. "Constantinople III and Constantinople IV: Minorities Posing as the Voice of the Whole Church." Annuarium Historiae Conciliorum 49, no. 1 (April 28, 2020): 127–37. http://dx.doi.org/10.30965/25890433-04901007.
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Abstract Decisions at ecumenical councils required ‘unanimous’ consensus. This paper treats two councils, Constantinople III (680–81) and Constantinople IV (869–70), which issued decrees where the claim to unanimity was particularly contrived. Although the Acts of Constantinople III try to hide the fact, the account in the Liber pontificalis shows that it took imperial pressure and months of debate before the bishops of the patriarchate of Constantinople came over to the ‘orthodox’, dyothelete side. At Constantinople IV the lack of support for its anti-Photian decrees is shown by minimal number of bishops who chose to attend. These two councils are examples of ‘ecumenical’ decisions that, so far from being unanimous, enjoyed the genuine support of only a minority.
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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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Williams, Scott M. "Discovery of the Sixth Ecumenical Council’s Trinitarian Theology." Journal of Analytic Theology 10 (October 21, 2022): 332–62. http://dx.doi.org/10.12978/jat.2022-10.180219220818.
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For decades now some Christian theologians, and some philosophers of religion, have labored at distinguishing Social Trinitarianism and non-Social Trinitarianism. Many have revised their models of the Trinity in light of counter-arguments or counter-evidence. For Christian theologians, or philosophers of religion, what counts as a good counter-argument or counter-evidence may (but need not) depend on respected theological authorities. Recently, some focus has been paid to what is called Conciliar Trinitarianism, which is the name for whatever is endorsed by, or rejected by, the first seven ecumenical councils regarding the Trinity. For those who respect these ecumenical councils as authoritative (to some extent), it would be useful to get a clearer understanding of Conciliar Trinitarianism in order to assist in evaluating contemporary models of the Trinity. In what follows I argue that the Sixth Ecumenical Council (Constantinople III, in 680-681ce) made important contributions, and clarifications (for the contemporary reader), to Conciliar Trinitarianism. Surprisingly, there is no secondary literature regarding these contributions. So, the historical evidence given in this article is evidence that almost nobody has been aware of - apart from the editors of the critical edition of the Acts of Constantinople III. After having made the historical case, I discuss the implications of Constantinople III for (i) our understanding of the place of the Pseudo-Athanasian creed in Trinitarian speculation, (ii) standard narratives about the division between Greek and Latin Trinitarian theology, and (iii) contemporary models of the Trinity.
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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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Price, Richard. "Presidency and Procedure at the Early Ecumenical Councils." Annuarium Historiae Conciliorum 41, no. 2 (June 20, 2009): 241–74. http://dx.doi.org/10.30965/25890433-04102002.
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Cameron, Michael. "Decrees of the Ecumenical Councils. Norman P. Tanner." Journal of Religion 72, no. 4 (October 1992): 642. http://dx.doi.org/10.1086/489040.
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Weickhardt, George G. "Canon Law Prohibitions on Marriage to Kin in Rus’ and Muscovy." Canadian-American Slavic Studies 50, no. 2 (2016): 123–41. http://dx.doi.org/10.1163/22102396-05002002.
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Throughout the Kyivan, appanage and Muscovite periods, written Orthodox canon law generally prohibited marriage within the seventh degree of consanguinity. This rule prohibited marriage even between third cousins. This rule, with some notable exceptions, was observed and enforced in Kyivan Rus’ and Muscovy. Prohibition of marriage within the seventh degree went far beyond the Biblical and Justinianic rules, as well as the rules of the early church ecumenical councils, which all allowed marriage between first cousins. The present study will inquire into the origin and purpose of this rule, its reception in Rus’, and its effect on Rus’ and Muscovite society, with particular emphasis on why the church deemed it necessary to extend impediments to marriage far beyond the rules from the Bible, Byzantine civil law and the original canon law from the ecumenical councils.
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Fairbairn, Donald. "Interpreting Conciliar Christology." Journal of Analytic Theology 10 (November 15, 2022): 363–81. http://dx.doi.org/10.12978/jat.2022-10.050013031403.
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Given the interest in analytic theology circles about following “conciliar Christology,” this article describes three different patterns by which patristics scholars have interpreted the relations between the Ecumenical Councils in the past 150 years, patterns that I label as “pendulum swing,” “synthesis of emphases,” and “Cyrillian/traditional.” The article argues that whereas much analytic theology work on Christology belongs in the “synthesis of emphases” pattern, the ascendant paradigm in patristics scholarship is Cyrillian/traditional. It makes a case that the councils understood themselves as moving in a straight line of development from one to another and as proclaiming a broadly Cyrillian Christology, in which the person of the Incarnate Logos is the subject of all actions and experiences of the incarnate Christ. Given the significance of this issue for analytic theology discussions of Christ’s human freedom (is it the freedom of the human nature to act independently of the Logos, or the human freedom of the Logos to accomplish his earthly mission?), analytic theologians would do well to be aware of these currents in patristics scholarship on the Ecumenical Councils.
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Vogelaar, Huub. "Ecumenical Relations in Hungary Since 1990." Exchange 35, no. 4 (2006): 398–422. http://dx.doi.org/10.1163/157254306780016131.
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AbstractHungary has a Catholic majority, but a substantial number of Protestants (about 20%), most of them Reformed. There are also several smaller Orthodox communities. Many ethnic Hungarians live outside the boundaries of the present Republic of Hungary. During the Communist period ecumenical events were used by the state to control and use religion. In the period after 1989 the first concern of all denominations was the re-establishment their own communities, including roles in education, social and political life. Ecumenical relations also developed and have led to several new institutions, councils and activities. These new developments are described in this contribution.
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Piasta, Ruslan, and Ivan Molytovnyk. "The history of the development of the Holy Sacrament of Repentance." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 18 (December 2023): 90–105. http://dx.doi.org/10.52761/2522-1558.2023.18.8.
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The article examines the historical development of the Holy Sacrament of Penance in the rules of the Ecumenical and Local Councils and other canonical sources. Historical factors that had a significant impact on the development of confession in the first millennium of Christianity are considered, in particular the monastic confession and the reform of Charlemagne. The process of development of the Sacrament of Penance in the second millennium of Christianity in the period from the scholastic period to the Second Vatican Council and in the light of the teachings of the Catechism of the Catholic Church is analyzed.
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L'Huillier, Peter. "The Church of the Ancient Councils: The Disciplinary Work of the First Four Ecumenical Councils." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 8, no. 1 (February 1999): 120–21. http://dx.doi.org/10.1177/106385129900800115.
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Oakley, F. "Is the Church too Asian? Reflections on the Ecumenical Councils." English Historical Review 119, no. 482 (June 1, 2004): 775–76. http://dx.doi.org/10.1093/ehr/119.482.775.
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Kobetyak, Andriy. "CANONICAL PRINCIPLE OF AUTOCEPHALY IN THE RESOLUTIONS OF ECUMENICAL COUNCILS." Visnyk of the Lviv University, no. 30 (2020): 47–54. http://dx.doi.org/10.30970/pps.2020.30.6.
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Gill, Jill K. "The Politics of Ecumenical Disunity: The Troubled Marriage of Church World Service and the National Council of Churches." Religion and American Culture: A Journal of Interpretation 14, no. 2 (2004): 175–212. http://dx.doi.org/10.1525/rac.2004.14.2.175.
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AbstractIn 2000, after fifty years together, Church World Service and the National Council of Churches separated their organizations. These two ecumenical bodies, devoted to Christian unity, decided to do so after more than thirty years of intra-organizational tension had evolved into irreconcilable differences. This essay explores the long history of their troubled relationship and illustrates how profoundly political culture affects religious life and work. It asserts that the causes of their divorce were rooted in constituent and structural differences that became especially problematic during politically polarized eras. In spite of a mutual devotion to Christian unity based upon the expectation that ecumenism requires transcendence of worldly self interests, the NCC and CWS could not easily transcend the political culture of their times nor the self interests of their constituents if they wished to survive as organizations. Awareness of this reality is now a factor in the reshaping of national ecumenical organizations in the United States, which are moving more toward a multi-centered satellite model of ecumenism. The NCC/CWS split is also part of a global trend, for councils of churches and their service wings in several nations have been divorcing in recent years. Due to the influence of American ecumenical organizations internationally, the outcome of the NCC/CWS efforts to redefine themselves and their relationship will affect the future of ecumenism both within and beyond America's borders.
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Buckley, Francis J. "The Catechism of the Catholic Church: An Appraisal." Horizons 20, no. 2 (1993): 301–10. http://dx.doi.org/10.1017/s0360966900027456.
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AbstractThe format is a scholastic treatment of creed, sacraments, morality, and prayer with many allusions to Scripture, church Councils, and teachings of the magisterium, particularly in the social teachings of the church. This Catechism could have been written before the Second Vatican Council with references to Council documents added later, much as the biblical references were added as “proof-texts.” The biblical, liturgical, ecumenical, and catechetical movements have not had a substantial impact on the structure or content of the Catechism. There are many excellent features of the Catechism. It avoids the question-and-answer format. It dropped the major doctrinal errors. Its expanded development of prayer is superb. The greatest weakness of the Catechism is its steadfast refusal to distinguish teachings of the magisterium which demand an assent of faith from teachings which demand some other interior assent.
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Кожухов, С. "Religious Policy and Theological Content of the Imperial Letters: «Encyclicals» by Basiliscus, «Enotikon» by Zinon and «Tipos» by Anastasius I Part 1." Theological Herald, no. 3(46) (November 15, 2022): 119–33. http://dx.doi.org/10.31802/gb.2022.46.3.006.
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В данном исследовании рассматривается церковная политика императора Василиска (475–476) и предлагается богословский анализ его указа под названием «Энциклика», которая стала первым официальным имперским документом, направленным против Халкидонского Собора (451) и его учения о двух природах во Христе после воплощения. «Энциклика» ставит Халкидонский Собор вне церковной традиции, противопоставляя его трём предыдущим Вселенским Соборам. На этом фоне даётся анализ седьмого правила Ефесского Собора (431), позиции Диоскора Александрийского и сопутствующих исторических событий. This study examines the church policy of Emperor Basilisk (475–476) and offers a theological analysis of his decree entitled «Encyclical», which became the first official imperial document directed against the Council of Chalcedon (451) and his doctrine of the two natures in Christ after the incarnation. The «Encyclical» places the Council of Chalcedon outside the church tradition, contrasting it with the Three previous Ecumenical Councils. Against this background, the analysis of the seventh rule of the Council of Ephesus (431), the position of Dioscorus of Alexandria and the accompanying historical events is given.
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Ramelli, Ilaria. "Philosophy and Early Christianity: Reflections on the Meaning of Patristic Philosophical Theology." Cuadernos Isidorianum 14 (December 29, 2023): 11–55. http://dx.doi.org/10.46543/cuadisid.2314.1003.
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Christians had to structure their kerygma and teachings philosophically. It is on philosophy that they built the dogmatics of Christianity in the first ecumenical councils, which discussed Trinitarian theology and Christology. This was imperative, since Christ is the Logos and is the centre of all Christianity. So, Christianity must be logical/rational and informed philosophically. Many were the protagonists of Patristic Philosophical Theology, but Origen of Alexandria played a pivotal role in this strategic move.
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Rego, Aloysius. "Book Review: Is the Church too Asian? Reflections on the Ecumenical Councils." Pacifica: Australasian Theological Studies 16, no. 3 (October 2003): 341–43. http://dx.doi.org/10.1177/1030570x0301600318.
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Sarapin, Alexander. ""THE FIRST NOT ONLY IN HONOR": ANALYSIS OF ECCLESIOLOGICAL INNOVATION OF HIS ALL-HOLINESS ECUMENICAL PATRIARCH BARTHOLOMEW І." Sophia. Human and Religious Studies Bulletin 19, no. 1 (2022): 39–42. http://dx.doi.org/10.17721/sophia.2022.19.8.
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Based on the statements of Patriarch Bartholomew І, stated in an interview with the New York newspaper National Preacher, an analysis of his ecclesiological innovation is offered. We are talking about a radical revision of the problem of primacy at the level of the Ecumenical Patriarchate. The principle that he declared "first not only in honor" should be taken as evidence of unconditional adherence to the provisions of universalist ecclesiology. On the other hand, his previous statements of agreement with the provisions of Eucharistic ecclesiology should be questioned. The article shows the discrepancy between the principle "the first not only in honor" with certain canons of the Ecumenical Councils. The implementation of this ecclesiological innovation led to a number of irreversible consequences that led to a crisis in relations between some autocephalous Churches. Evidence of this should be recognized: 1) verdict of the Holy Synod of the Moscow Patriarchate (December 2013), which expresses distrust of those ecclesiological innovations that undermine the principle of conciliarism (sobornost); 2) the decision of the Council of Bishops of the Patriarchate of Constantinople (September 2018) to grant autocephaly to a certain Church without coordination with the opinions of the primates of other local Churches; 3) the fact of granting the Tomos to the Orthodox Church of Ukraine (January 2019). Two perspectives are proposed for the further introduction of the principle "the first is not only in honor" in theological discourses. We are talking about the path of "church modernization" or about the resumption of the policy of "Eastern papism" by the Ecumenical Patriarch. Hope is expressed for further efforts by Orthodox theologians in upholding the ecclesiological principle of "primacy in honor, but not in power".
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Zakharov, Georgy. "The Canons 9 and 17 of the Council of Chalcedon (451) in the Light of the Western Synodal Heritage of the 4th Century." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2022): 90–97. http://dx.doi.org/10.15688/jvolsu4.2022.6.8.
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Introduction. The article is devoted to the problem of interpretation of the canons 9 and 17 of the Council of Chalcedon (451) which regulate the arbitrage in disputes between clerics. Of particular importance is the prescription to resolve disputes in which the metropolitans participate through an appeal to the exarch of the diocese or the See of Constantinople. These canons are often viewed as the foundations of the ecumenical primacy and special judicial prerogatives of the See of Constantinople in the entire Orthodox Church. Methods. Given the status of Constantinople as the New Rome, the author compares the contents of the rules of the Council of Chalcedon with the decisions of the Council of Serdica (343) and the Council of Rome (378) concerning the judicial prerogatives of the Roman see. Analysis. As a result, the article criticizes the thesis about the similarity of the rules of the Council of Chalcedon with the appeal canons of the council of Serdica, which has become widespread in historiography. At the same time, in the letter of the Council of Rome (378) and in the rescript of the emperor Gratian who responded to this text, we can find some similarity with the Chalcedonian decrees. For example, in the decisions of both councils, there is alternativeness in the choice of the judicial instance. Their common feature is also the idea that it is impossible to conduct a trial of the metropolitan’s case at the provincial level. At the same time, if the decisions of the Council of Rome deal with the accusations in grave crimes, the canons of the Council of Chalcedon speak about arbitration in litigation. Results. Despite some differences, the decrees of the councils in Rome and Chalcedon are inextricably linked with the general tendencies in the development of the system of ecclesiastical organization at the super-provincial level.
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Ohme, Heinz. "Rom, der Tomus Leonis und das 6. Ökumenische Konzil (680/681)." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, no. 2 (October 5, 2020): 289–354. http://dx.doi.org/10.1515/zac-2020-0024.
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AbstractThis article analyses the dyothelete and dyenergist Christology in the following texts: the Horos and the Logos Prosphonetikos of the Sixth Ecumenical Council (680/681), the epistle of pope Agatho, which became officially authorized as a teaching text, and the letter of the roman synod of the 125 bishops. The results of this analysis are compared with the Christology of the Lateran Council of 649 and the theology of Maximus the Confessor, upon which it is based. The council claims to define things in a way that complements and concludes the results of the council of Chalcedon (451) by designating the will and the capacity to act as properties of the ontological categories of φύσις/οὐσία and thus formulating the doctrine of the double willing and acting of Christ. In fact, the council draws on text of the Acts of the Council of Chalcedon but changes the order of priority of the texts (which were made authoritative in Chalcedon) of Cyril of Alexandria and Pope Leo I. so that the Tomus Leonis, which contains pointed statements that were controversial both during and after Chalcedon, becomes the hermeneutical key to the doctrine of two natures. Both natures become subjects of willing and acting and the meaning of the ὑπόστασις remains underdeveloped in comparison with that of φύσις and πρόσωπον. Thus the council neither comes to terms with the development of Leo’s thought nor with the Christology of the Lateran Councils nor with the Christology of Maximus. In fact, fundamental distinctions in the meaning of θέλημα and ἐνέργεια as well as of φύσις and ὑπόστασις have not been taken into consideration by the council in 681. Instead, the council remains with the initial ontological concepts due to its recourse to an ontologized Tomus Leonis. Additionally, it is worth mentioning that this is the first ecumenical council to establish the primacy of and infallibility of the Roman Pope. The final concern of this article is to ask how this development could come about.
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Djordjevic, Ivan, and Dragan Vojvodic. "The wall painting in the outer narthex of Djurdjevi stupovi (Church of St. George) in Budimlja, near Berane." Zograf, no. 29 (2002): 161–80. http://dx.doi.org/10.2298/zog0329161d.
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Altered by repairs and largely concealed by later additions, the walls of the exonarthex in the cathedral Church of St. George near Berane (Vasojevici), now reveal very little of their earlier fresco decoration. There was the developed cycle of a frescoed menology depicted in the higher zones of the walls, whereas in the lowest zone were the images of saints archangels and the portraits of rulers. Judging by analogies that can be established with similar Serbian monuments of that epoch, the vault probably depicted the Ecumenical Councils...
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Филимонов, С. В. "МОЛИТВА ПРАВОСЛАВНОГО ВРАЧА." Innova 16 (September 2020): 24–27. http://dx.doi.org/10.21626/innova/2019.3/04.
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An Orthodox Christian with a higher medical education, living according to the commandments of God, a full-fledged church life, regularly (at least 1-2 times a month) partaking of the Holy Mysteries of Christ, professing the Orthodox faith in accordance with the Holy Gospel, apostolic rules, rules of the Ecumenical Councils and the Holy Fathers of the Church, by decisions of the Local Church Councils, recognizing the hierarchy (the Most Holy Patriarch, Synod, ruling bishops), attending church on Sundays and holidays, praying in the morning and evening, having or looking for a confessor, being in a married marriage or striving for such, praying for his patients, studying spiritual literature or studying at catechism or theological courses, taking care of both medical and spiritual education, regularly purifying his soul in the Sacrament of Repentance, repenting, among others, of medical sins.
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Kern, Darcy. "Beyond Borders: Jean Gerson’s Conciliarism in Late Medieval Spain." Renaissance and Reformation 42, no. 3 (December 11, 2019): 23–43. http://dx.doi.org/10.7202/1066358ar.
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In recent years there has been renewed interest in conciliarism, the belief that the authority of the universal church resides in an ecumenical council, not the pope, though the perception remains that conciliarism had a negligible impact in Iberia. One way to better understand the evolution of conciliar thought in the Spanish kingdoms is by looking at the circulation of the works and ideas of the French conciliarist Jean Gerson (1363–1429). Though a complete reconstruction of Gerson’s circulation is impossible, one can offer an initial overview of his impact in the Spanish kingdoms not simply by counting manuscripts or incunabula, as valuable as that is, but by thinking broadly about networks of exchange and dissemination. Gerson’s works came to Spain through the church councils, trans-Pyrenees Carthusian networks, monastic reformers, printers and printing houses, mendicant reformers, and the library of the University of Salamanca.
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Blanco-Sarto, Pablo. "The Common Priesthood of Lutherans and Catholics." Roczniki Teologiczne 69, no. 11EV (June 2, 2023): 105–33. http://dx.doi.org/10.18290/rt2269007.
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English translation. The original article can be found here
Luther insisted on the royal, common or universal priesthood of all the baptised, as the Second Vatican Council also recalled, referring to the mutual complementarity between the common and ministerial priesthood, which however differ non tantum gradu sed essentiam (cf. LG 10). These pages review the main points on the common priesthood, according to Luther's proposal and the response of the Councils of Trent and Vatican II and, as a complementary counterpoint, add the teachings of a 20th century Catholic author, Josemaría Escrivá de Balaguer, partly before and partly after Vatican II, which could be of interest for understanding the subject under discussion. The similarities and differences are thus noted here, which are conducive to the subsequent ecumenical dialogue on this subject, which is acquiring particular importance in the context of the theology of synodality.
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Kern, Darcy. "Beyond Borders: Jean Gerson’s Conciliarism in Late Medieval Spain." Renaissance and Reformation 42, no. 3 (December 3, 2019): 23–43. http://dx.doi.org/10.33137/rr.v42i3.33391.
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In recent years there has been renewed interest in conciliarism, the belief that the authority of the universal church resides in an ecumenical council, not the pope, though the perception remains that conciliarism had a negligible impact in Iberia. One way to better understand the evolution of conciliar thought in the Spanish kingdoms is by looking at the circulation of the works and ideas of the French conciliarist Jean Gerson (1363–1429). Though a complete reconstruction of Gerson’s circulation is impossible, one can offer an initial overview of his impact in the Spanish kingdoms not simply by counting manuscripts or incunabula, as valuable as that is, but by thinking broadly about networks of exchange and dissemination. Gerson’s works came to Spain through the church councils, trans-Pyrenees Carthusian networks, monastic reformers, printers and printing houses, mendicant reformers, and the library of the University of Salamanca.
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Kolodnyi, Anatolii M. "Christianity is on the threshold of the new millennium." Ukrainian Religious Studies, no. 35 (September 9, 2005): 300–309. http://dx.doi.org/10.32420/2005.35.1612.
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Each millennium AD forms its paradigm of world Christianity. The first of these was the period of its formation as the only world religion, which was largely facilitated by the activities of the Fathers of the Church of the Third Centuries and the seven Ecumenical Councils. The second millennium can be called the period of its confessionalization, which began after the famous split of 1054 into Orthodoxy and Catholicism and intensified significantly after the emergence of Protestantism in the sixteenth century. We now have over a thousand (if not more) confessional varieties of Christianity
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Ombres, Robert. "The Synod of Bishops: Canon Law and Ecclesial Dynamics." Ecclesiastical Law Journal 16, no. 3 (August 13, 2014): 306–18. http://dx.doi.org/10.1017/s0956618x14000519.
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Christians have had centuries of experience with a wide variety of synods or councils, and the establishment by Pope Paul VI in 1965 of the Synod of Bishops is one of the latest examples. It is already clear that with Pope Francis the Synod will increase its already great impact on the life and mission of the Church. This article will begin by presenting the current canon law governing the Synod, mainly from the 1983 Code of Canon Law. Particular attention will then be given to the ecclesial dynamics within which the Synod operates. This will involve considering papal primacy, episcopal collegiality, Ecumenical Councils, the College of Cardinals and the Roman Curia. While accepting that the Synod must be understood on its own terms, the concluding reflections will illustrate the need to state as a matter of theology and of history the foundations on which synodality and conciliarity rest.
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Zieme, Johann Anton. "The De haeresibus et synodis of Germanos I of Constantinople as a Source on Early Byzantine Heresies? Prospects of a Critical Edition." Studia Ceranea 11 (December 30, 2021): 493–512. http://dx.doi.org/10.18778/2084-140x.11.25.
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A new, critical edition of the 8th-century treatise De haeresibus et synodis (CPG 8020) by Patriarch Germanus I of Constantinople is in progress; it will provide new insights, especially into the large extent of sources that were copied or paraphrased. The article takes a close look at three chapters that could be considered as sources for different Christian heresies (Manichaeism, Montanism and Christological dissenters) in 8th-century Byzantium and some of the first new text- and sourcecritical findings. The accounts on Manichaeism and Montanism are based on older, lost sources and can therefore not be consulted as historical sources on these heresies in the Early Byzantine age. The account of the Ecumenical Councils involved in the Christological controversies attributes faith formulas to Councils that did not actually issue them and thus must be dismissed as a historical source on the course of these controversies as well. Nevertheless all three chapters, like the rest of the treatise, testify to the views of an Early Byzantine theologian on heresies and Church Councils and to how he reached his views. This scope for further study is deduced from the character of the text itself and thus especially appropriate.
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Gratsianskiy, Mikhail. "Canonical and Church Administrative Aspects of the Dispute About the Prerogatives of the Metropolitans of Nicaea and Nicomedia at the Council of Chalcedon." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2023): 81–91. http://dx.doi.org/10.15688/jvolsu4.2023.6.8.
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Introduction. On October 30, 451, during the 4th Ecumenical Council in Chalcedon, the dispute between Metropolitan Eunomius of Nicomedia and Metropolitan Anastasius of Nicaea was considered. Eunomius believed that his rights as the metropolitan of the entire province of Bithynia, in regard to ordinations, were violated by Anastasius of Nicaea, who had deposed a number of clerics of the city of Vasilinopolis. Information about this lawsuit is taken from the published acts of the 14th session of the Chalcedon Council. Methods. The work is based on the application of the historical-critical method of data processing of the source text used in the original in Greek according to the standard critical edition and quoted by the author in his own translation. Analysis. Based on the analysis of the act material, the author restores the course, content and internal logic of the conciliar audition of the claim of Eunomius of Nicomedia. It also reveals the cause of the claim, external factors and figures that had influenced the course of the case and become the cause of its occurrence. The factors include the unsettled status of the Metropolitan of Nicaea within the province of Bithynia, the limits of his competence and jurisdiction. Similar factor is the unsettled status of the Metropolitan of Nicomedia as bishop of the provincial capital (metropolis), that lead to a conflict of jurisdictions over the Bithynian city of Vasilinopolis. Decisive is also the influence in Bithynia of the patriarchal see of Constantinople and persons who occupied it, beginning with John Chrysostos. The decision of the Ecumenical Council on this lawsuit turns out to be half-hearted: the city of Vasilinopolis and its clergy are recognized as belonging to the jurisdiction of the Metropolitan of Nicomedia, declared the first Metropolitan of Bithynia, but the question of the subordination of the Metropolitan of Nicaea, recognized as the second, remains open. This is evident from later sources, in which the Metropolitan of Nicaea is designated as an independent ruling metropolitan within the province of Bithynia, with his own district and jurisdiction. Results. The decision of the Ecumenical Council in Chalcedon failed to approve in Bithynia the canonical definition of the Council of Nicaea that there should be only one ruling metropolitan in the province. It is obvious that the decision of the judges was influenced by the ancient tradition of intercity rivalry between Nicaea and Nicomedia, dating back to pre-Christian times. The latter was clearly manifested in the fact that the main argument of the litigants was the recognition of the secular title of metropolis for both cities, confirmed by imperial letters. Thus, the dispute between Nicaea and Nicomedia shows that the decisions of the Ecumenical Councils were embodied in church-political and church-administrative practice in so far as they corresponded, or at least did not contradict the established tradition of socio-political relations.
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Dimitrov, Ioann (Ion). "Translation of the Article: “Christology of the Ecumenical Councils” by Professor Archpriest Dumitru Stăniloae." Труды и переводы, no. 1 (2020): 69–76. http://dx.doi.org/10.47132/2587-7607_2020_1_69.
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Bassham, Rodger. "Book Review: Instruments of Unity: National Councils of Churches within the One Ecumenical Movement." Missiology: An International Review 18, no. 2 (April 1990): 228–29. http://dx.doi.org/10.1177/009182969001800229.
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Gratsianskiy, Mikhail V. "Church-Administrative Connotation of the Term “Exarch of a Diocese” in the Ninth and Seventeenth Canons of the Council of Chalcedon and the Issue of Jurisdiction in Cases against a Metropolitan." Античная древность и средние века 48 (2020): 53–73. http://dx.doi.org/10.15826/adsv.2020.48.004.
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The paper addresses the term “exarch of a diocese” (ἔξαρχος τῆς διοικήσεως), for the first time attested in the acts of the Fourth Ecumenical Council in Chalcedon (451 AD), in the ninth and seventeenth canons of this Council, which documented the prerogatives of the “exarchs of dioceses” and of the patriarch of Constantinople’s see as the courts of appeal for the cases against metropolitans. In order to clarify the meaning of this term, the author has undertaken a study of the use of the term “exarch” as an indication of an archpriest. It turns out that already in the Byzantine period there was no exact understanding of what it meant, as it appeared from the contradictory opinions of the twelfth century canonists in regard to this subject. Another objective of this paper is to clarify the term “diocese” as applied to the church-administrative sphere. Further, the author makes an attempt to trace the reception of these Chalcedonian canons in the Byzantine church legislation. The conclusion is that the term “exarch of the diocese” should be understood in the context of the revision of a number of cases concerning the disputes of the metropolitans, in which the patriarch of Constantinople was involved, at the Council of Chalcedon. The analysis of these cases and of a number of canons of the first ecumenical councils is intended to illustrate the concept of the ecclesiastical head of the diocese, with the “diocese” turning out to be a state-administrative term. Subsequently, the term “exarch” was used in different church-administrative contexts in the period when the dioceses as state-administrative units had already ceased to exist. The term “patriarch of the diocese” repeatedly occurred in Justinian’s legislation, where it should be considered a parallel to the “exarch of a diocese” of the Chalcedonian canons. This legislation also provides the solution to the problem of the double jurisdiction of the cases against metropolitans.
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FRANGESKOU, V. "The Indirect Tradition of Gregory of Nazianzen's Texts in the Acts of the Ecumenical Councils." Le Muséon 112, no. 3 (December 1, 1999): 381–416. http://dx.doi.org/10.2143/mus.112.3.519483.
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Keenan, Charles. "Paolo Sarpi, Caesar Baronius, and the Political Possibilities of Ecclesiastical History." Church History 84, no. 4 (November 13, 2015): 746–67. http://dx.doi.org/10.1017/s0009640715000931.
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Two of the most famous Catholic histories written during the early modern period were the Annales ecclesiastici of Caesar Baronius (d. 1607), a year-by-year chronicle of the Catholic Church from the birth of Christ to the twelfth century, and the Istoria del concilio tridentino of Paolo Sarpi (d. 1623), a scathing critique of the Council of Trent that argued the famous council had only made religious problems worse. Rather than comparing either of these works with similar histories written by protestants—thereby investigating inter-confessional Reformation debates—this article sets Baronius's Annales and Sarpi's Istoria side by side to explore disputes within Catholicism itself. By analyzing how the authors examine four topics in their histories (Peter and the papal primacy, the relationship between the local and universal church, the history of ecumenical councils, and the relationship between secular and ecclesiastical authorities), as well as considering both historians' actions during the Venetian interdict crisis of 1606, this essay argues that Sarpi and Baronius fundamentally disagreed about the origins and exercise of both secular and ecclesiastical authority. These two modes of Catholic history-writing reveal how Sarpi and Baronius drew from contemporary political models, such that “ecclesiastical history” could have significant political ramifications.
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Jillions, John A. "Bishops and Pentecost." Journal of Pentecostal Theology 31, no. 2 (August 2, 2022): 171–83. http://dx.doi.org/10.1163/17455251-31020002.
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Abstract The heart of Orthodox identity has to do with a sense of continuity with the past through the apostolic church, the Scriptures, ecumenical councils, the Fathers (and Mothers), the saints, the sacraments, and the tradition of liturgical life, all manifested in the role assigned to the bishops. Its identity is equally about the experience of Pentecost in the present: through the love, joy, peace, and freedom in the Holy Spirit, revealed in the unrepeatable uniqueness of each saint. Despite the Orthodox Church’s complicated history, painful internal debates, cultural differences, geographic separation, state oppression and persecution, there remains a powerful unity around these two dimensions of Orthodox identity. This article examines these dimensions, with particular focus on the order of service for consecrating a new bishop.
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Wickham, Lionel. "Book Review: Truly Divine and Truly Human: The Story of Christ and the seven Ecumenical Councils." Theology 112, no. 865 (January 2009): 57–58. http://dx.doi.org/10.1177/0040571x0911200117.
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Kobetyak, Andriy. "CANONICAL CONDITIONALITY OF THE AUTOCEPHALIC ORGANIZATION OF THE CHURCH IN THE RULES OF THE ECUMENICAL COUNCILS." Visnyk of the Lviv University, no. 31 (2020): 408–48. http://dx.doi.org/10.30970/pps.2020.31.5.
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Komonchak, Joseph A. "Book Review: Decrees of the Ecumenical Councils 1: (Nicea I—Lateran V); 2: (Trent—Vatican II)." Theological Studies 52, no. 3 (September 1991): 549–53. http://dx.doi.org/10.1177/004056399105200313.
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