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Gotowa bibliografia na temat „Councils (Ecumenical)”

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Data publikacji: 25 lipca 2024

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Artykuły w czasopismach na temat "Councils (Ecumenical)"

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Tanner, Norman. "How Novel Was Vatican II?" Ecclesiastical Law Journal 15, nr 2 (10.04.2013): 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, nr 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, nr 2 (listopad 1992): 58. http://dx.doi.org/10.1177/001452469210400216.

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Foster, Paul. "The Seven Ecumenical Councils". Expository Times 120, nr 2 (listopad 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, nr 79 (30.08.2016): 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, nr 3 (1.07.2023): 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, nr 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, nr 21 (18.12.2001): 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, nr 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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Rozprawy doktorskie na temat "Councils (Ecumenical)"

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De, Lucia Pierluigi. "The Petrine ministry at the time of the first four ecumenical councils: relations between the Bishop of Rome and the Eastern Bishops as revealed in the canons, process, and reception of the councils". Thesis, Boston College, 2010. http://hdl.handle.net/2345/1852.

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Thesis advisor: Francine Cardman
The Petrine ministry of the bishops of Rome and relations with the eastern bishops at the time of the first four ecumenical councils are the focus of this thesis. It places the Church in the complex historical context marked by the public recognition of Christianity under Constantine (312) and the great novelty of the close interactions of the emperors with the bishops of the major sees in the period, Rome, Alexandria, Antioch and Constantinople. The study examines the structures of the church (local and regional synods and ecumenical councils) and the roles of bishops and emperors in the ecumenical councils of Nicaea (325), Constantinople I (381), Ephesus (431), and Chalcedon (451), including the “robber” council of 449. Attention is given to the most important and sometimes contested canons of those councils regarding the relationship of the eastern bishops and their sees to the bishop of Rome and his claims to exercise a Petrine ministry and authority for the whole Church: canon 6 (Nicaea), canon 3 (Constantinople), canon 7 (Ephesus) and canon 28 (Chalcedon). The method of the study is historical and draws on the contributions of major Orthodox, Anglican, Lutheran and Catholic scholars. The concluding synthesis and ecclesiological reflection finds that no Roman bishop was present at these councils, but at all but Constantinople, where there was a western observer, he sent legates. Sometimes the bishop of Rome played an important role in the ecumenical councils, i.e., Leo in relation to Ephesus 449 and Chalcedon; Celestine and recognition of Ephesus 431, and in both cases, the emperor also supported the final decisions. Moreover, the bishops of Rome played a minor role in relation to Nicaea and Constantinople. Finally, in regard to canon 3 of Constantinople and 28 of Chalcedon they consistently asserted that their apostolicity and foundation on Peter was the source of the Roman bishop’s authority and precedence
Thesis (STL) — Boston College, 2010
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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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, 1996. http://catalogue.bnf.fr/ark:/12148/cb37222409s.

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Kaçar, T. "A study of the early church councils, from the Apostolic council of Jerusalem AD. 52 to the second ecumenical council AD. 381". Thesis, Swansea University, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.637745.

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The main framework of the study is as follows. The first two chapters are a historical overview of the church councils from the Apostolic council in AD. 52 to the second ecumenical council of Constantinople in 381. The chapters are to be divided as pre-Nicene and post-Nicene. Chapter three focuses on the organisation and protocol of the church councils. As far as the first four centuries are concerned, it will concentrate on finding out who took the first step in holding a council. Then, the communication channels and means of transportation to a fixed council place are examined. The chapter also covers the protocol, the seating arrangement, qualifications for membership, and presidency of the councils. Chapter four examines the transactions of the church councils. Six types of business preoccupied the bishops in the church councils. These were creed and canon making, electing and consecrating bishops, judging ecclesiastical and secular cases, and routine church business. The second part of this chapter examines the recording and dissemination of decisions taken at the councils. Chapter five is an attempt to compare the Latin and Greek traditions of the church councils, particularly in the third century, as the available evidence makes a broad comparison possible between the two milieu. In doing this I will try to identify the structural features of the church councils, that is how meetings were regulated, and how decisions were made in the Latin and Greek tradition. Chapter six is concerned with the politics of summoning and carrying out a council. The central theme of the chapter is to discuss those political activities in the form of factionalism and to identify the foundations of this factionalism. The second part of the chapter looks at the attitudes of the western and eastern bishops in promulgating new creeds and in forming factions in the fourth century.
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Dullea, John Gerard. "The decrees of the ecumenical councils of the Middle Ages regarding jews, muslims and tartars /". Romae, 2007. http://opac.nebis.ch/cgi-bin/showAbstract.pl?sys=000253512.

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Viale, Adrián. "La papauté et les institutions politiques et ecclésiastiques de l'Empire byzantin (VIe-VIIIe siècles)". Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01H045.

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Cette thèse analyse le développement de l’identité institutionnelle de la papauté pendant l’époque byzantine, c’est-à-dire la représentation de l’Église romaine dans certaines sources officielles entre l’âge de l’empereur Justinien et la première moitié du huitième siècle. Le dossier des sources se concentre sur les actes des conciles œcuméniques et la production officielle du pouvoir impérial et de la papauté. Le propos est de montrer que loin d’être monolithique, l’identité institutionnelle de la papauté était changeante et fluide, et que les éléments qui la composaient se trouvaient modifiés selon le contexte, les nécessités et les enjeux du pouvoir. L’étude se focalise en particulier sur les disputes ecclésiologiques et les conciles destinés à les résoudre : la controverse des Trois Chapitres et le deuxième concile de Constantinople de l’année 553, la dispute monoénergiste et monothélite qui donne lieu au concile du Latran de l’année 649 et au troisième concile de Constantinople des années 680-681, et le concile quinisexte des années 691-692. Elle incorpore aussi d’autres développements liés à la représentation de la place de l’Église romaine, le rôle des papes, et la réception des conciles œcuméniques
This dissertation analyses the development of the institutional identity of the Papacy during the Byzantine period, that is, the representation of the Roman Church in some official sources between the age of Emperor Justinian and the first half of the eighth century. The main sources are the acts of the ecumenical councils, as well as the official production of the imperial power and the papacy. The purpose is to show that, far from being monolithic, the institutional identity of the papacy was changing, dynamic and fluid, and the elements that composed it were modified according to the context, the necessities and the relations of power. The study focuses in particular on ecclesiological disputes and the councils aimed at resolving them : the Three Chapters controversy and the Second Council of Constantinople of 553, the monothelite dispute, including the Lateran Council of 649 and the Third Council of Constantinople of 680-681, and the Quinisext Council of 691-692. It also incorporates other developments related to the representation of the place of the Roman Church, the role of Popes, and the reception of ecumenical councils
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Kapetanaki, Sophia. "An annotated critical edition of Makarios Makres Life of St Maximos Kausokalyves Encomion on the Fathers of the Seven Ecumenical Councils Consolation to a sick person, or reflections on endurance Verses on the Emperor Manuel II Palaiologos Letter to hier". Thesis, Royal Holloway, University of London, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.402489.

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Oxley, Simon. "The World Council of Churches and 'ecumenical consciousness' : how the constitutional responsibility of fostering 'ecumenical consciousness' has been reflected in the World Council of Churches' educational and formational activities from 1948-2006". Thesis, University of Manchester, 2010. https://www.research.manchester.ac.uk/portal/en/theses/the-world-council-of-churches-and-ecumenical-consciousness-how-the-constitutional-responsibility-of-fostering-ecumenical-consciousness-has-been-reflected-in-the-world-council-of-churches-educational-and-formational-activities-from-19482006(d25ca1f0-3ade-413f-ad15-dfc20b229f63).html.

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The thesis explores the manner and extent of World Council of Churches activities that reflect the obligation in its original constitution to develop ecumenical consciousness among the members of the churches. The study explores the possible original meaning of ecumenical consciousness and the implications of widening understandings of ecumenism and develops a working definition of ecumenical consciousness. That definition is seen as having particular significance not only for the structures and activities of the WCC but for the ecumenical movement as a whole. Social movement analysis is used to seek to understand better the nature of the ecumenical movement and its relationship to the World Council. Whilst not completely identifying the ecumenical movement as a social movement, it is suggested that an understanding of participation, the framing of issues of contention and the purposes of social movement organisations can all contribute fruitfully to understanding the ecumenical movement. This perspective leads to questions about whose ecumenical consciousness needs to be addressed and about cognitive and emotional mobilisation. These questions provide a framework for engaging with the stated understandings of the educational and formational activity of the World Council from its foundation to the Porto Alegre Assembly in 2006. From the Library and Archives of the World Council, the research draws on the official documents of Assemblies and Central Committee meetings and perhaps, more significantly, on reports of less high profile consultations and papers of staff discussions. Because of the way in which the World Council operates, this historical analysis is divided into the periods between Assemblies. The conclusion reached is that periods of creative thinking about people’s involvement and participation which might lead to the formation of ecumenical consciousness have alternated with reversions to more formal processes of teaching about the ecumenical movement. The expectations of the member churches of the World Council have been directed more towards being supported in their separateness than being challenged ecumenically. The demands of particular issues (ecclesiological and justice/peace) have led to a greater concentration on content rather than process. The value of ecumenical experience has been recognised but not always the necessity of learning through reflection on that experience. It is suggested that these and other tensions have resulted in the World Council being unable to benefit from the potential of an ecumenically conscientised constituency. The thesis concludes with a chapter considering the implications of these conclusions for the future work of the World Council, arguing that, both for its own good and that of the ecumenical movement, it needs to work to develop an ecumenical consciousness in the people of its whole constituency as well as in the institutional churches and their leaders.
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Giakalis, Ambrosios. "The theology of icons at the Seventh Ecumenical Council". Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335111.

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Giakalis, Ambrosios. "Images of the divine : the theology of icons at the Seventh Ecumenical Council /". Leiden : E. J. Brill, 1994. http://catalogue.bnf.fr/ark:/12148/cb35619815q.

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Giakalis, Ambrosios. "Images of the divine : the theology of icons at the Seventh Ecumenical Council /". Leiden : Brill, 2005. http://catalogue.bnf.fr/ark:/12148/cb400613076.

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Książki na temat "Councils (Ecumenical)"

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Tanner, N. Decrees of the Ecumenical Councils. London, England: Sheed & Ward Ltd, 1990.

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P, Tanner Norman, red. Decrees of the ecumenical councils. London: Sheed & Ward, 1990.

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Malaty, Tadrous Y. Ecumenical councils and the Trinitarian faith. [Cairo?]: T.Y. Malaty, 1992.

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Tovey, Phillip. Worship in local ecumenical partnerships. Cambridge: Grove Books, 1998.

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Bellitto, Christopher M. The General Councils: A History of the Twenty-One General Councils from Nicaea to Vatican II. New York: Paulist Press, 2002.

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Michael, Kinnamon, i World Council of Churches, red. Councils of churches and the ecumenical vision. Geneva: WCC Publications, 2000.

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Schatz, Klaus. Allgemeine Konzilien--Brennpunkte der Kirchengeschichte: Klaus Schatz. Paderborn: Schöningh, 1997.

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1556, Massarelli Angelo d., Paleotti Gabriele 1524-1597 i Theiner Augustin 1804-1874, red. Acta genuina ss. oecumenici Concilii Tridentini: Sub Paulo III. Julio III et Pio IV. ... Zagrabiae (Croatiae): Typis et sumptibus Societatis Bibliophilae, 1987.

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The councils of the church: A short history. New York: Crossroad, 2001.

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Rushdoony, Rousas John. The foundations of social order: Studies in the creeds and councils of the early church. Wyd. 3. Vallecito, Calif: Ross House Books, 1998.

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Części książek na temat "Councils (Ecumenical)"

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Caputo, John D. "A Radical Theology of Conflict and Contestation". W Pathways for Ecumenical and Interreligious Dialogue, 37–52. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-56019-4_3.

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AbstractIn radical thinking, things are never as settled as they seem. Underneath the appearance of continuity lie ruptures and interruptions, underneath identity, difference. Hence, the identity of the one theology, the one Christian revelation, the one history of Christianity, is contested at its root. That is not meant to demolish Christian theology but to show that it is not identical with itself. This project is undertaken not from a love of chaos and confusion but to keep the future of Christianity open. The most effective way to contest something is to write a meticulous history of it, as illustrated by the early history of Christianity before it was canonized and Neoplatonized by the councils, which is where the myth of the one Christianity was invented. Christianity does not have an essence; it has a history. Tradition, the Catholic principle, means transmission, which implies constant process and reinvention, in the name of the coming of the future, of the promise of Jesus which the tradition is committed to transmit. The one thing that is uncontestable is always still to come.
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Ryrie, Alec. "1. The Ecumenical Council of Dordt". W A Landmark in Turbulent Times, 23–36. Göttingen: Vandenhoeck & Ruprecht, 2022. http://dx.doi.org/10.13109/9783666560569.23.

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Tarusarira, Joram. "The Zimbabwe Council of Churches and ‘Crisis’ Ecumenical Groups". W The Zimbabwe Council of Churches and Development in Zimbabwe, 65–78. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-41603-4_5.

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Smit, Peter-Ben. "The Reception of the First Vatican Council in Old Catholic (Ecumenical) Theology". W Bibliothèque de la Revue d'histoire ecclésiastique, 241–57. Turnhout, Belgium: Brepols Publishers, 2023. http://dx.doi.org/10.1484/m.brhe-eb.5.135298.

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Bordeianu, Radu. "From Conflict to Communion: Ecclesiology at the Center of Recent Lutheran-Orthodox Dialogues and the 2016 Orthodox Council of Crete". W Ecumenical Perspectives Five Hundred Years After Luther’s Reformation, 139–59. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-68360-3_9.

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Graumann, Thomas. "Assessing and Performing Authenticity". W The Acts of the Early Church Councils, 92–110. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198868170.003.0008.

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The desire to assure the authenticity of documents and conciliar acts observed in the councils of the fifth century finds exaggerated expression in the two later ecumenical councils of Constantinople (680–1) and Nicaea II (787). In dramatic style, the necessity to be dealing with ‘correct’ and authentic acts is performed through almost theatrical acting in the council(s). Under the personal supervision of the emperor and based on observations of differently numbered and written quires, at Constantinople the ‘falsifications’ of the acts of the previous ecumenical council are in this way detected, and expunged. At Nicaea, the patriarch and council demonstratively act out the probity of their own procedures—and thus of their theological judgement—by means of philological and codicological scrutiny, described in detail in the acts.
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Blanchard, Shaun, i Stephen Bullivant. "What is an ‘ecumenical council’?" W 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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"Western Theology and the Ecumenical Councils". W Das Christentum im frühen Europa, 339–52. De Gruyter, 2019. http://dx.doi.org/10.1515/9783110643503-016.

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"2. TO CANONS OF ECUMENICAL COUNCILS". W Tudor Church Reform, 787–89. Boydell and Brewer, 2000. http://dx.doi.org/10.1515/9781787441187-111.

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"Article 5: Ecumenism and the Ecumenical Councils". W The Church in Council. I.B. Tauris, 2011. http://dx.doi.org/10.5040/9780755625581.0023.

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Streszczenia konferencji na temat "Councils (Ecumenical)"

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Jakovljević, Živojin. "SVEŠTENI KANONI PRAVOSLAVNE CRKVE O SABORNOSTI KAO NAČELU CRKVENE UPRAVE". W MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.223j.

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The key characteristic of the Orthodox Church, expressed in the Nicene Creed, is that the Church is one, holy, conciliar and apostolic. Although it consists of many local churches, which have their own national characteristics and independent governance, the Orthodox Church is nevertheless one in spirit, faith and equality of power. This goal of this paper is to examine conciliarity as the key principle on the basis of which the Orthodox Church governs itself since its inception, which is based on the Holy Scriptures, the Holy Tradition, the teaching of the holy Apostles, the decisions of the Ecumenical Councils and the rules of the church fathers. Particularly, this paper focuses on the Orthodox Church’s view on the question of power, primacy and authority from the perspective of the principle of conciliarity
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Vasiljević, Aleksandar. "PRAVNA ZAŠTITA CRKVENE IMOVINE: PRAVNO-ISTORIJSKA ANALIZA, USTAV SRPSKE PRAVOSLAVNE CRKVE I ZAKON O CRKVAMA I VERSKIM ZAJEDNICAMA". W MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.315v.

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tate-ecclesiastical law as a discipline that regulates relations between the state and the church, with the example of the protection of church movable and immovable property, confirms the importance of agreement between secular and autonomous law. The legal and historical analysis of the state legal sources created in comparison with the church canons of the Ecumenical and Local Councils laid the foundations for the law protection of church property. Through examples of Serbian medieval legal sources, the author indicates that the attitude towards church property was inherited from Byzantium, accepted and passed on in modern times. Along with natural updating and revision, the legal protection of church property is regulated by modern state and church-legal sources in the Republic of Serbia. The relationship to church property in secular law is regulated today by the Law on Churches and Religious Communities, which is not only harmonized with the highest state act, but its fullness is realized through a complementary relationship with the highest legal act of autonomous law. Legal protection of church property is a model and direction for other examples in the field of state-ecclesiastical law.
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Spasova, Maria. "Трапезната метафора в Учителното евангелие на Константин Преславски и нейните византийски източници/ The Table Metaphor in Constantine of Preslav’s Didactic Gospel (Učitelno evangelie) and its Byzantine Sources". W Учителното евангелие на Константин Преславски и южнославянските преводи на хомилетични текстове (IX-XIII в.): филологически и интердисциплинарни ракурси / Constantine of Preslav’s Uchitel’noe Evangelie and the South Slavonic Homiletic Texts (9th-13th century): Philological and Interdisciplinary Aspects. Institute of Balkan Studies and Centre of Thracology – Bulgarian Academy of Sciences, 2024. http://dx.doi.org/10.62761/491.sb37.03.

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The article presents examples for the table metaphor (the table spiritual) in the Didactic Gospels by Constantinе of Preslav (Učitelno evangelie). Its prototype can be found in two homilies by Gregory of Nazianzus and Hexameron by John Chrysostom, but gradually it is widely spread and used as an art motive in the Christian homiletic literature. To follow strictly the set example of the early Christian Great Fathers in the compilations of sermons is proclaimed, established and put into effect according to the Rule 19 of the decisions of The Sixth Ecumenical Council (The Trullan Council). Archbishop Constantinе “incrustrates” in the Didactic Gospels the metaphor for the spiritual table, following the art examples of the oratory eloquence of the fathers of the Church.
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Panagopoulos, Alexios. "KIPARSKI MODEL ODNOSA CRKVE I DRŽAVE". W MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.169p.

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The Cypriot Orthodox Church has been recognized as an independent and autocephalous church since 431, by the decision of the Third Ecumenical Council with the 8th canon. The current 76s. the archbishop bears the title: New Justiniana and all of Cyprus. The Holy Synod is the supreme body of the Church of Cyprus and acts according to the Church Constitution. According to Article 138 of the Church Constitution from 1914, it entered into force on the day of publication. Archbishop Macarius the Third proposed a new revision of the Constitution, but from 1955 to 1961 and 1974, this period was characterized by armed struggles for the liberation of Cyprus, so the final drafting of the new Constitution became a priority from 1980. The new Constitution entered into force in 2010, with the consent and presence of the island's political leadership. According to Article 110, Paragraph 1 of the Cyprus State Constitution, the organization and management of the internal affairs of the church and its property is carried out in accordance with the holy canons and the Constitution of the Church of Cyprus since 1914. Legislative authority is recognized to the Church of Cyprus in Article 111, Paragraph 1 of the State Constitution of Cyprus. The establishment of criminal procedure regulations of church law, which actually refer to the proportional application of state criminal procedure legislation, is evaluated as positive and more modern. For the first time in the history of the Constitution of the Church of Cyprus, issues of criminal church law are regulated. As for family law, for the first time since the Byzantine Empire, it is fully aligned with Article 111 of the Cyprus State Constitution. The Church has reserved its right to grant spiritual dissolution of marriage.
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Rohrbach, Wolfgang. "CHURCH SERVICES - OPPORTUNITIES AND CHALLENGES OF ECUMENISM". W International scientific conference challenges and open issues of service law. Vol. 2. University of Kragujevac, Faculty of law, 2024. http://dx.doi.org/10.46793/xxmajsko2.147r.

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The progressive secularization of Europe has become an undeniable social fact in recent decades. The separation of state and church, religion and politics, is now widely regarded as the fundamental achievement of modern times. At the same time, however, Europe follows a tradition of Christianity that is over 1,500 years old. At the meeting of the Central Committee of the World Council of Churches (February 9-15, 2022), it was emphasized, among other things: "European churches are struggling with the influence of a secularized society on their lives and witness." Individual churches cannot solve complex problems, but together there would be more opportunities than challenges. In Montenegro, about half of the population (with higher education) sees a promising future for their country in ecumenical and cosmopolitan thinking and action. Another part of the population of Montenegro still sees nationalist structures and their political representatives as salvation and maximum independence for their country. However, in a populist way, the fact that, especially small countries, need external partnerships is ignored. It seems that the politicians in question are more concerned about their position, about which Caesar said in ancient times: "It is better to be first in a Gallic village than second in Rome". To explain ecumenism in more detail, let's use an analogy - imagine that all Christian churches are housed in one multi-story building. Each church occupies one floor. What good is it for a church on the 20th floor, for example, to only reinforce the walls and floors in its premises for stabilization, if the foundation of the entire house, including the supporting pillars (which connect several floors in the lower and upper parts) would be unstable. Many church decision-makers today see ecumenism as an opportunity for preservation, salvation and future-oriented influence on the "house" of Christian cultural heritage. It should be noted that, although an increasing part of the European population stopped participating in traditional religious practice (at least, regularly), the level of private religious beliefs remained relatively high.
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Raporty organizacyjne na temat "Councils (Ecumenical)"

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Investing in youth: Testing community-based approaches for improving adolescent sexual and reproductive health. Population Council, 1999. http://dx.doi.org/10.31899/rh1999.1019.

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The world is now sustaining the largest number of youth in human history; today there are nearly 900 million 10–19-year-olds and their health and livelihood issues are becoming increasingly important to policymakers worldwide. In Zambia, as in many other countries, young people face severe problems, including limited access to jobs, secondary education, and health care. The social, economic, and peer pressures that youth face often lead to high levels of sexual activity, often with subsequent negative impacts on their sexual and reproductive health. In spite of the magnitude of the reproductive health problems facing youth, they still have limited access to effective programs and services to address these problems. In an effort to address this need, CARE Zambia, in collaboration with the Planned Parenthood Association of Zambia and Makeni Ecumenical Center, with technical assistance and funding from the Population Council’s Africa Operations Research and Technical Assistance Project II, have conducted a study to test community-based approaches for improving adolescent sexual and reproductive health. As noted in this report, the study followed a pre-post test design to assess the impact of the interventions and to make comparisons between the different interventions.
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