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Dissertations / Theses on the topic 'Arianisme'
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1
Vinzent, Markus. "Asterius von Kappadokien : die theologischen Fragmente /." Leiden ; New-York ; Köln : E. J. Brill, 1993. http://catalogue.bnf.fr/ark:/12148/cb37427047s.
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Gamble, Richard C. "Augustinus contra Maximinum : an analysis of Augustine's anti-Arian writings /." [USA] : R.C. Gamble, 1985. http://catalogue.bnf.fr/ark:/12148/cb34935963p.
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Gwynn, David Morton. "The Eusebians : the polemic of Athanasius of Alexandria and the construction of the Arian controversy /." Oxford : Oxford university press, 2007. http://catalogue.bnf.fr/ark:/12148/cb411696256.
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Mikropoulos, Matthaios. "Les positions théologiques d'Amphiloque d'Iconium sur le débat trinitaire au IVème siècle." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAK005/document.
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Amphiloque d’Iconium contribue à l’élaboration de la théologie du 4ème siècle en précisant la terminologie christologique, en particulier avec l’expression «un Fils et deux natures». Selon Amphiloque, la nature humaine du Christ est «passible, mortelle et intelligible». La nature divine est «impassible, immortelle et invisible». Le Logos de Dieu, affirme Amphiloque, a été enfanté «à cause de l’Économie». Selon l’expression propre d’Amphiloque, «le Logos de Dieu est né charnellement, pour que nous soyons réengendrés spirituellement». Il a supporté la forme d’esclave, pour que nous profitions de la gloire de la filiation. Pour Amphiloque, le Père est «incréé» et le «le créateur de toutes choses», le Fils «a été engendré hors du temps et sans principe» et «existe depuis toujours avec le Père selon la divinité» et l’Esprit, Amphiloque dit qu’Il «procède de Dieu le Père éternellement». Amphiloque parle clairement de la coexistence éternelle de trois personnes divines, de l’incréé du Père, de l’engendrement du Fils et de la procession de l’EspritAmphilochius of Iconium contributes to the development of the 4th century’s theology by specifying the Christological terminology, especially with the phrase "one Son and two natures". According to Amphilochius, the human nature of Christ is "liable, deadly and intelligible". The divine nature is "impassible, immortal and invisible". According to Amphilochius, the Logos of God was engendered "because of the Economy".According to the particular expression of Amphilochius, "the Logos of God was born carnally, so as we will be regenerated spiritually". Christ put on the form of a slave, so that we can take advantage of the glory of adoption.For Amphilochius, the Father is "uncreated", "the creator of all things", the Son "was created out oftime and without principle" and "has always existed with the Father according to the divinity" and the Holy Spirit, Amphilochius says that It "eternally proceeds from the Father". Amphilochius speaks clearly for the eternal coexistence of the three divine persons, for the uncreated of the Father, the begotten of the Son and the procession of the Holy Spirit
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Gil, Roger. "Hilaire de Poitiers questionné par l'humanité souffrante du verbe incarné." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK008.
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C’est tout particulièrement au chapitre X du De Trinitate qu’Hilaire de Poitiers place sa distinction du dolereet du pati du Christ au coeur d'une ample réflexion doctrinale visant à démontrer que l'Incarnation et la Passion du Christ, témoignant de l'humanité assumée en vertu de «l'économie» (dispensatio), n'avaient en rien altéré la plénitude de sa divinité. Mais la pensée d'Hilaire est parfois considérée comme difficile, voire obscure. Hilaire, confesseur de la foi, aurait-il tenu des propos contraires à l'orthodoxie ? Qu'a-t-il réellement pensé des servitudes liées à la condition humaine du Christ (faim, soif, larmes) ainsi que des «passions» qu'il s'agisse des souffrances d'origine corporelle ou psychologique qu'il eut à traverser ? Comment le mystère de l'Incarnation pouvait éclairer le mystère de la Passion du Christ ? Ces constats ont invité à une relecture des interrogations d'Hilaire sur l'humanité souffrante du Verbe incarné dans le contexte historique de ses œuvres : la période pré-exilique de l'évêque de Poitiers avec son In Matthaeum, la période de son exil en Phrygie (356-360) avec son immersion dans l’Église d'Orient et deux ouvrages : le De Trinitate et le De Synodis, sa période post-exilique avec son Tractatus super PsalmosIt is particularly in Chapter X of De Trinitate that Hilary of Poitiers places his distinction of Christ's dolere and pati at the heart of an extensive doctrinal reflection aiming to demonstrate that the Incarnation and Passion of Christ, testimonials of Christ's human nature assumed by virtue of «economy» (dispensatio), had ot altered the fullness of His divinity. Nonetheless, the thought of Hilary is sometimes considered difficultor even obscure. Could Hilary, confessor of the faith, have made statements contrary to Orthodoxy ? What did he truly think of the thralls relating to the human condition of Christ (hunger, thirst, tears) as well as ofthe « passions », whether they were sufferings of either bodily or psychological origin, that Christ would have had to traverse ? How does the mystery of the Incarnation shed light upon the mystery of Christ'sPassion ? These observations have prompted a new reading of Hilary's views on the Incarnate Word's suffering human nature, and this, according to the historical context of his works : a) the pre-exilic period of the Bishop of Poitiers with his In Matthaeum, b) the per-exilic period in Phrygia (356-360) with his immersion in the Eastern Church and two works, De Trinitate and De Synodis and, finally, c) the post-exilicperiod with his Tractatus super Psalmos
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Cassin, Matthieu. "L’écriture de la polémique à la fin du IVe siècle : grégoire de Nysse, Contre Eunome III." Thesis, Paris 4, 2009. http://www.theses.fr/2009PA040167.
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La thèse présente la première traduction française du troisième livre du Contre Eunome de Grégoire de Nysse (fin du IVe s.), accompagnée d’une annotation consacrée principalement à l’identification des sources bibliques et profanes et à l’étude du vocabulaire. La première partie du commentaire offre une étude de l’histoire de la transmission du texte et constitue les prolégomènes à une nouvelle édition. La seconde partie est consacrée aux outils littéraires de la controverse et prête une attention particulière aux sources profanes de la polémique mise en œuvre par Grégoire. La troisième partie concerne le rôle du texte biblique dans l’écriture de Grégoire ; l’étude de plusieurs lieux exégétiques permet de montrer comment ces développements échappent pour partie à leur contexte immédiat et s’inscrivent dans un débat plus large. La thèse montre l’importance de cette œuvre dans le développement d’une écriture chrétienne de la polémique et en rassemble les principales caractéristiquesThis work proposes the first French translation of Gregory of Nyssa’s book III Contra Eunomium (end of the 4th century), with comprehensive annotation devoted to the biblical and classical sources and the vocabulary used by the author. The first part of the commentary, which is conceived as a preliminary study for a new edition, deals with the transmission of the Greek text and offers a tentative reconstruction of its textual history. The second part is a study of the literary tools put forth in the controversy and pays particular attention to classical sources. The third and last part deals with the use made of biblical citations. By examining closely some exegetical passages, we show how Gregory’s opus goes beyond the contextual frame of the controversy against Eunomius and widens the scope of debate. Our main argument is to highlight the importance of the Contra Eunomium in the development of a Christian polemical style and points out the main characteristics of this literary genre
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ENTRINGER, G. "Violência e Intolerância Sob o Governo de Constâncio II: as Implicações Sociopolíticas do Arianismo." Universidade Federal do Espírito Santo, 2009. http://repositorio.ufes.br/handle/10/3326.
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Previous issue date: 2009-04-02O objetivo desta dissertação é discutir o impacto político-social do arianismo sob o governo de Constâncio II (337-362 a.C.). O arianismo surgiu das pregações do presbítero egípcio Ário, que questionava a divindade de Cristo. Suas idéias, mesmo condenadas pelo bispo de Alexandria, Alexandre, se espalhavam pelo Império, dividindo a opinião dos cristãos e deram início a uma controvérsia jamais vista. O arianismo mobilizou por décadas vários segmentos da sociedade romana incluindo clérigos, leigos e imperadores. A ausência de uma doutrina que pudesse ser aceita por todos desencadeia a convocação de muitos concílios que não conseguem resolver a querela. Os imperadores, principalmente Constancio II, iniciaram uma política de interferência junto à Igreja. Constâncio dá inicio a uma política de exílio e prisão contra aqueles que eram considerados uma ameaça a ordem e a unidade da Igreja. Mas, essa atuação tão direta sobre as comunidades cristãs gerou muitas reações. A reação de Atanásio foi bastante intensa razão pela qual o bispo foi exilado duas vezes por Constâncio. Reconhecido como o principal opositor aos arianos, Atanásio nos legou um conjunto de documentos que nos auxiliam a investigar tanto sua posição perante o poder imperial quanto o alcance da controvérsia ariana no período. A mobilização da população do Império, particularmente no Oriente, em torno da controvérsia ariana nos auxilia a compreender o clima de intolerância religiosa da época, com destaque para a cidade de Alexandria, onde veremos a irrupção de numerosos conflitos opondo arianos e nicenos.
8
Groover, Danny Eugene. "Athanasius versus the Arians biblical exegesis in the Discourses against the Arians /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Howe, Tankred. "Vandalen, Barbaren und Arianer bei Victor von Vita." Frankfurt, M. Verl. Antike, 2005. http://d-nb.info/985835443/04.
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Waterman, Dane. "In your light we see light epistemological aspects of the fourth century controversy over the doctrine of the Holy Spirit /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Shaw, Austin. "Has the sweeping revisionism of the Arian Controversy gone too far in sidelining the real theological and political dispute that shaped Christian doctrine?" Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:85f41b6c-a9a7-4912-b305-717feedf71ac.
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The last three decades have produced a number of publications devoted to the revision of Athanasius of Alexandria's "Arian Controversy". The fruits of this re-evaluation highlight the complexities of post-Nicene theology long ignored in the shadow of Athanasius' crude "Arian" versus "orthodox" binary. It is now widely accepted in patristic studies that "Arian" was not a self-designation nor was the presbyter who lent his name to the heresy all that crucial a figure. A handful of scholars have moved beyond these helpful developments to revise the "Arian Controversy" out of existence. For some, "Arianism" was a rhetorical construct of a power hungry and abusive bishop who indiscriminately branded his personal opponents. Likewise, this revisionist thesis dismisses the activity of any "Eusebians", opting for the complete rejection of conflicting "parties". What remains is not alternate theologies and a genuine dispute, but a phantasmal "Athanasian Arianism". This dissertation analyzes this re-shaping of the post-Nicene years and offers a modest remonstrance to the most extreme aspects of the "Arian Controversy" revision. The study does not want to return to a place of Athanasian hagiography, but rather argue that "Arian" served as a useful polemical heuristic to identify a distinct theology that the bishop (and others) found unacceptable. After outlining the erosion of the "Arian Controversy", the thesis marshals evidence supporting a substantive theological dispute over which divergent networks clashed. In this vein, the work wants to recapture a genuine historical theology in that not everything is reducible to politics. The thesis argues that there is a responsible way of reading Athanasius' charged polemic.
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Howe, Tankred. "Vandalen, Barbaren und Arianer bei Victor von Vita /." Frankfurt am Main : Verl. Antike, 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016310075&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA.
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Sabo, Theodore Edward. "Christians, Gnostics and Platonists : an overview of the ethos of late antiquity / by Theodore Sabo." Thesis, North-West University, 2010. http://hdl.handle.net/10394/4624.
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Christians, Gnostics, and Platonists attempts to characterize the ethos of late antiquity
(100–500 CE) as one that despised matter and the body. It operates within the assumption
that there are four criteria which establish this characterization, namely an emphasis on the
evil of life, a distrust of the sociopolitical world, asceticism, and an interest in the
supernatural. These four criteria are evident in the Platonists, Christians, and Gnostics of the
period. As Chapter Two reveals the dissertation understands the concept of ethos in the
context of R. C. Trench's discussion of aion: "all the thoughts, opinions, maxims,
speculations, impulses, and aspirations present in the world at any given time."
In Chapter Three Plato and the Middle Platonists are viewed as bequeathing to late antiquity
its world–denying philosophy which the Gnostics preached more incessantly than the
Platonists and the Christians practiced more conscientiously than the Gnostics. The
Neoplatonists were the Platonists of late antiquity. In the writings of such figures as
Plotinus and Porphyry the hatred of matter and the body is boldly expressed, and it is only
slightly less apparent in later philosophers like Iamblichus and Proclus. In Plotinus we
discern a profound distrust of the sociopolitical world and in Proclus a thoroughgoing
asceticism paired with an interest in the supernatural.
In Chapter Four it is shown that Gnosticism was more unyielding than either Platonism or
Christianity in its insistence that matter and the body were evil, and it followed the late
antique distrust of the social world both in its elitism and in its view of martyrdom as an act
of casting pearls before swine. Gnosticism tended to accept the asceticism of late antiquity
though some of its adherents practiced an extreme licentiousness that was the counterpart of
asceticism in that it approached the body as worthless. The late antique emphasis on the
supernatural is evidenced by such Gnostic figures as Simon Magus, Carpocrates, and
Valentinus.
Chapter Five demonstrates that the hatred of matter and the body is also expressed by the
Christians albeit with less consistency to their worldview. It can be glimpsed in the ante–
Nicene, post–Nicene, and desert fathers as well as in the Arians. It is most notable in the
attempts of Justin Martyr, Origen, and Arius to place the Son at a lower ontological level
than the Father in order to protect God from the evil entity of matter. The late antique distrust of the sociopolitical world is manifested in the Christian view of martyrdom as a way of scorning a corrupt world, a view unlike that of the Gnostics. No one possessed this distrust more strongly than the Donatists with whom the later Augustine had some kinship. Many of the Christians tended to practice asceticism and the miraculous, the form in which the supernatural took in their case. The desert fathers can be said to be the most sincere representatives of late antiquity with their intense practice of both of these expressions of the ethos.Thesis (M.A. (Church and Dogma history))--North-West University, Potchefstroom Campus, 2011.
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Higham, Matthew K. "Tessellated Pictures and Traditional Piety." BYU ScholarsArchive, 2021. https://scholarsarchive.byu.edu/etd/8985.
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Nearly 300 years before the rise of a ‘Christianized,’ Eastern Roman Empire, generations of inhabitants in the Eastern Mediterranean and Near East had witnessed a considerable variety and evolution of religious thought. As a result of the expansion of Christian sects throughout the Near East and Mediterranean, in 325 CE, Emperor Constantine I convened a theological council to unite his vast kingdom in the East under a single religious creed. While revisions to the text of the first ‘Nicene Creed’ and subsequent councils would be organized, many dissenting factions refused to relinquish their long-held beliefs and traditions. Some of these ‘heterodox’ sects resisted the religious arm of the Empire and concealed their practices while continuing to worship in secrecy. Clues to the subversion of ‘orthodox’ ecclesiastical mandate may still persist in the mosaic programs of extant churches in the Mediterranean and Transjordan. In particular, the general design of mosaics in the Transjordan (e.g., the Petra Church, Petra; the Church of SS. Lot and Procopius, Khirbet al-Mukhayyat; and the Church of SS. Cosmas and Damian, Jerash) are somewhat similar, yet divergent from designs found within churches from the Italian Peninsula (e.g., the Theodorean Basilical Complex, Aquileia; the Church of San Vitale, Ravenna; and the Church of Sant’Apollinare in Classe, Classe). The purpose of this thesis is to use the principles of semiotic theory to re-evaluate the use of symbols and icons within sacred mosaic programs, juxtaposed against the historical and ecclesiastical context surrounding their creation.
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Beckwith, Carl Laurence. "The certainty of faith in God's Word the theological method and structure of Hilary of Poitier's De trinitate /." 2004. http://etd.nd.edu.lib-proxy.nd.edu/ETD-db/theses/available/etd-06022004-191206/.
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Jungmannová, Barbora. "Rozmach arianství v raně středověké Evropě." Master's thesis, 2013. http://www.nusl.cz/ntk/nusl-327830.
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(in English): The thesis deals with the history of arianism. It emphasizes the historical and theology-philosohical conext of arianism, which is essential for understanding the whole topic and especially for understanding the development of the early Christians' faith. It outlines how the early Christians perceived their faith, which is important in order to grasp the basic principles and understanding of early beliefs also outlines the context of late antique philosophy that influenced the theological-philosophical framework of orthodoxy and arianism itself. The text of the thesis focuses on the political situation in Europe at the end of antiquity, the rise of arianism in the first half of the fourth century and its dispute with orthodoxy, whose dogma has been defined during the council of Constantinople (381). Already before the beginning of second council in Constantinople arianism started to spread through the barbarian tribes, the Goths, Vandals and Burgundians to the West, where it was incorporated into the policy of tribal States. Thanks to these tribes arianism survived in the West until the sixth century. The thesis brings incentive for further research of Arianism in the context of religious and political relations in the Western and Eastern parts of the Roman Empire in the early Middle Ages.
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Fantinato, João Marcos de Castello Branco. "Direito e religião na Antiguidade tardia Ibérica." Master's thesis, 2017. http://hdl.handle.net/10451/31732.
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Samuel, Cohen. "Heresy, Authority and the Bishops of Rome in the Fifth Century: Leo I (440-461) and Gelasius (492-496)." Thesis, 2014. http://hdl.handle.net/1807/65652.
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This dissertation investigates how two fifth-century bishops of Rome, Leo I (440-461) and Gelasius (492-496) understood and opposed heresy. More specifically, by stressing the contested character of heresy and the at times optative nature of the bishop of Rome’s opposition to it, this dissertation hopes to provide a new perspective on how Leo and Gelasius imagined and justified the authority of the Apostolic See in an uncertain world. To accomplish this task, this dissertation considers Leo and Gelasius’ opposition to various different heresies and details the methods by which they were opposed. This will be done through an examination of the records of synods, Roman law, other contemporary narrative sources, but especially through the letters and tractates of Leo and Gelasius themselves, carefully read and considered in their fifth-century context.
Furthermore, it is argued that the history of the development of the ideas of heresy and orthodoxy were profoundly connected with Rome’s emerging importance as a locus of authentic Christian teachings; the history of the bishops of Rome cannot be told without examining the history of heresy and orthodoxy and vice versa. Because orthodoxy and heresy were not tangible historical phenomena but rather were malleable categories that emerged as part of a wider discourse of Christian identity construction, the bishops of Rome were not in every case the unqualified enemies of heresy. Instead, their definition of heterodox belief and their opposition to religious deviance were complex, often qualified and always historically contingent. This study seeks to investigate the way in which Leo and Gelasius mobilized the language of heresiology in order to convince Christians in the Latin west and the Greek east, as well as the imperial authorities, that Rome’s interpretations were legitimate and binding.
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Jones, Marvin D. "Hermeneutical principles in Contra Arianos of Athanasius of Alexandra." Thesis, 2004. http://hdl.handle.net/10500/1144.
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To accomplish the purpose of this thesis an examination of the hermeneutical method expounded by Athanasius will be made. There are three books that comprise Contra Arianos so the progression of this thesis will follow the progression of the stated Athanasian work. This thesis will also review the relevant passages that Athanasius utilizes to present his case for the Eternal Sonship of Jesus Christ. This review will adequately demonstrate the Athanasian Trinitarian concept of eternal, functional subordination of the Son to the Father. The thesis will also review the word ”homoousios” in order to support the conclusions of Contra Arianos. The word ”homoousios” was the term that became the official recognized position of orthodox Christology at the Council of Nicea. The need for such a review arises from the academic concern that the word ”homoousios” may exclude the idea of functional subordination. A review of this word (along with its history) seems appropriate. However, the conclusion (and defense of that conclusion) that will be presented is that homoousios is not mutually incompatible with the idea of ”functional subordination” in a temporal or eternal relationship. This term and concept will
adequately demonstrate that an eternal, functional subordination relationship exists between the Father and Son from the Athanasian point of view. Historical and background studies, which will help interpret and clarify cultural meanings, will also be employed to enhance the study of this thesis. Finally, certain conclusions will be presented showing the results of the study. The conclusions will attempt to answer questions that have undoubtedly arisen in the mind of the informed reader of ancient theology and may help identify and even address contemporary issues concerning the Christological and Trinitarian doctrines.Systematic Theology & Theological Ethics
M. Th. (Theological Studies)
20
Mwale, Emanuel. "Jesus Christ’s humanity in the contexts of the pre-fall and post-fall natures of humanity: a comparative and critical evaluative study of the views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley." Thesis, 2019. http://hdl.handle.net/10500/27660.
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Bibliography: leaves 653-669Before God created human beings, He devised a plan to save them in case they sinned. In this plan, the second Person of the Godhead would become human. Thus, the incarnation of the second Person of the Godhead was solely for the purpose of saving fallen, sinful human beings. There would have been no incarnation if human beings had not sinned. Thus, the nature of the mission that necessitated the incarnation determined what kind of human nature Jesus was to assume. It was sin that necessitated the incarnation – sin as a tendency and sin as an act of disobedience. In His incarnational life and later through His death on Calvary’s cross, Jesus needed to deal with this dual problem of sin. In order for Him to achieve this, He needed to identify Himself with the fallen humanity in such a way that He would qualify to be the substitute for the fallen humanity. In His role as fallen humanity’s substitute, He would die vicariously and at the same time have sin as a tendency rendered impotent. Jesus needed to assume a human nature that would qualify Him to be an understanding and sympathetic High Priest. He needed to assume a nature that would qualify Him to be an example in overcoming temptation and suffering. Thus, in this study, after comparing and critically evaluating the Christological views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley, I propose that Jesus assumed a unique post-fall (postlapsarian) human nature. He assumed the very nature that all human beings since humankind’s fall have, with its tendency or leaning towards sin. However, unlike other human beings, who are sinners by nature and need a saviour, Jesus was not a sinner. I contend that Jesus was unique because, first and foremost, He was conceived in Mary’s womb by the power of the Holy Spirit and was filled with the Holy Spirit throughout His earthly life. Second; He was the God-Man; and third, He lived a sinless life. This study contributes to literature on Christology, and uniquely to Christological dialogue between Evangelical and Seventh-day Adventist theologians.
Philosophy, Practical and Systematic Theology
D. Phil. (Systematic Theology)