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Journal articles on the topic 'Bishops' Ecclesiastical School'

Author: Grafiati

Published: 27 July 2024

Last updated: 31 July 2025

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1

Sverstyuk, Ye. "About Christian Ethics at School." Ukrainian Religious Studies, no. 36 (October 25, 2005): 226–29. http://dx.doi.org/10.32420/2005.36.1680.

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The constitutional provision for the separation of the Church and the State has been in existence for over 200 years. They are now referring to it, no longer remembering how it came about. The fact is that the French Revolution of 1789 was anti-feudal and anticlerical. It separated the affairs of the state from the ecclesiastical so that bishops and cardinals would govern the Church, not the state. The 1917 revolution in Russia also tore the triumvirate of "statehood, orthodoxy, nationality." The state and the Church should have existed separately. The Bolsheviks rejected the old state and the

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2

Phillips, Peter. "‘Or Else We Shall Be Bound Hand and Foot’: Bishop James Brown and the Oversight of Seminaries." Recusant History 25, no. 2 (2000): 237–48. http://dx.doi.org/10.1017/s0034193200030053.

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With the consecration in Southwark Cathedral of James Brown as first Bishop of Shrewsbury, the restoration of the hierarchy in England and Wales was completed. Originally intending to leave several sees vacant for a time, Rome unexpectedly hurried him into office in the face of the Ecclesiastical Titles Bill, an attempt to prevent the new Roman Catholic bishops from assuming territorial titles. At 39, he was one of the youngest of the bishops. Brown came to his diocese from the world of education. In 1845 he had joined the staff of his old school at Sedgley Park, assuming the presidency of the

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3

Quirós, Fons Antonio. "Teaching Catholic Religion in Croatian Public Schools: Legal Frame and Challenges." Religions 15, no. 9 (2024): 1069. https://doi.org/10.3390/rel15091069.

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This paper explores the Croatian framework of collaboration between the state and the Catholic Church in the educational field, specifically the teaching of Catholic religion in public schools. First, the statute of the subject of religion was analyzed, following what is established in the Agreement with the Holy See and its Development Agreement with the Croatian Conference of Bishops. Some challenges to this peculiar model of cooperation were revised, mainly the ones regarding the enrollment and the co-responsibility of both ecclesiastical and state authorities in the approval and control of

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4

Popa Andrei, Mirela. "The Girls’ Preparandia of Gherla. The first years (1915-1919)." Journal of Church History 2020, no. 1 (2020): 3–17. http://dx.doi.org/10.24193/jch.2020.1.1.

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Abstract: The Great War affected all areas of social life, including the education process organized by the Austro-Hungarian Monarchy. The lack of teaching staff in the Romanian denominational schools of Transylvania determined the bishops to send numerous requests to the Ministry of Cults and Public Instruction, with the purpose of obtaining exemption from military service for the teaching staff, a procedure which rarely received a favorable answer. This was the context in which the ecclesiastical and political authorities raised the possibility of a considerable substitution of the male with

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5

Lawrence, C. H. "The Letters of Adam Marsh and the Franciscan School at Oxford." Journal of Ecclesiastical History 42, no. 2 (1991): 218–38. http://dx.doi.org/10.1017/s0022046900000063.

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Salimbene called the Franciscan Adam Marsh ‘one of the greatest clerks of the world’, an accolade he reserved for a small group of men whom he regarded as the master minds of his time. A glance at Adam's letters suggests that Salimbene's opinion was widely shared by Adam's contemporaries. Few men without official position can have had their advice so eagerly sought by so many different people in high places. He was the counsellor of Henry III and the queen, the confidant of Simon de Montfort and his wife, the mentor of bishops and consultant to the rulers of his order. He enjoyed the trust of

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6

Syt’ko, Kiryl V. "METRIC BOOKS OF THE ROMAN CATHOLIC PARISHES ON THE TERRITORY OF THE BSSR IN 1945–1991." History and Archives, no. 3 (2022): 72–82. http://dx.doi.org/10.28995/2658-6541-2022-3-72-82.

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The article analyzes the changes that the metric books of the Roman Catholic parishes of the BSSR underwent in the conditions of the anti-religious campaigns in 1945–1991. With the establishment of the Soviet power on the territory of Belarus, active secularization processes began in all spheres of social life. One of the aspects of the secularization was the ban in 1917 on keeping metric books. They were replaced by the civil status acts registered by the Registry Office. After the accession of Western Belarus to the BSSR in 1939, All Catholic believers in Belarus started getting spiritual gu

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Bider, Marcin. "Cofnięcie upoważnienia ("missio canonica") do nauczania religii w szkole według Kodeksu Prawa Kanonicznego." Teologiczne Studia Siedleckie XIII(2016) 13, no. 2016 (2021): 159–76. https://doi.org/10.5281/zenodo.5548430.

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<strong>The withdrawal of authorization (&bdquo;missio canonica”) to teach religion in schools according to the Code of Canon Law</strong> The teaching of the Catholic religion in Polish schools is subject to the competent ecclesiastical authority. In the diocese the issues related to the teaching of religion are subject to the diocesan Bishop or and others who, even if only temporarily, are placed in charge of some particular church or a community equivalent to it. The right to appoint or approve teachers of religion in polish schools belongs to the local Ordinary. The application of au

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8

Allenov, Andrey N., and Oleg Y. Levin. "Activities of Bishop Porphyrius Uspensky as head of the Russian Ecclesiastical Mission in Jerusalem (1847–1853)." Tambov University Review. Series: Humanities, no. 192 (2021): 169–75. http://dx.doi.org/10.20310/1810-0201-2021-26-192-169-175.

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We analyze the missionary activity of the Bishop of the Russian Orthodox Church Porphyrius (Konstantin Aleksandrovich Uspensky) in the territory of Palestine, which was part of the Ottoman Empire in the period under study from 1847 to 1853. Porphyrius’s preliminary explora-tion of these lands to justify the expediency of establishing a Russian Ecclesiastical Mission in the region, and the patronage of this idea among the authorities of the Russian Empire, including the Chancellor Count Nesselrode and Emperor Nicholas I, are shown. We consider the educational and charitable activities of Bishop

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9

Deteșan, Daniela. "Ecclesiastical patrimony in Mărginimea Sibiului (second half of the 19th century)." Journal of Church History 2020, no. 2 (2020): 39–56. http://dx.doi.org/10.24193/jch.2020.2.3.

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Abstract: The article analyses the status of the priests, parishes, and churches in Mărginimea Sibiului in the second half of the nineteenth century. The data and information selected from the Archive of Săliște Archpriestship valorize the cultural, social, and economic dimensions of the inhabitants, most of them Orthodox. As sources, we have used various general annual reports of the archpriests, inventories of parishes and archpriestships, accounts of priests on the size and status of the parishes, bishop’s circular notes, protocols of the archpriestship synods, document summaries, and schoo

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Lovegrove, Deryck. "Idealism and Association in Early Nineteenth Century Dissent." Studies in Church History 23 (1986): 303–17. http://dx.doi.org/10.1017/s0424208400010664.

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In April 1799 Francis Wollaston, rector of Chislehurst, published a pamphlet warning his parishioners and the public at large of the activities of certain seditious societies whose purpose was that of disseminating Jacobin principles; ideas already responsible for plunging France into chaos. His enquiries, he announced, had confirmed his worst suspicions: The parties who so kindly, and out of pretended benevolence undertake to instruct my people for me, are members of a society, calling itself the Union Society of Greenwich: the same, as I am informed, which under the name of an Itinerant Soci

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11

Quirós-Fons, Antonio. "Teaching Catholic Religion in Croatian Public Schools: Legal Frame and Challenges." Religions 15, no. 9 (2024): 1069. http://dx.doi.org/10.3390/rel15091069.

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This paper explores the Croatian framework of collaboration between the state and the Catholic Church in the educational field, specifically the teaching of Catholic religion in public schools. First, the statute of the subject of religion was analyzed, following what is established in the Agreement with the Holy See and its Development Agreement with the Croatian Conference of Bishops. Some challenges to this peculiar model of cooperation were revised, mainly the ones regarding the enrollment and the co-responsibility of both ecclesiastical and state authorities in the approval and control of

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Rus, Anton. "FACULTATEA DE TEOLOGIE ȘI SEMINARUL TEOLOGIC: DOUĂ INSTITUȚII BLĂJENE DE EDUCAȚIE DESCRISE ÎN ȘEMATISMELE DE LA BLAJ (1835–1942)." ANUARUL INSTITUTULUI DE CERCETĂRI SOCIO-UMANE „GHEORGHE ŞINCAI” 27 (2024): 153–72. https://doi.org/10.59277/icsugh.sincai.27.11.

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In 1754, the united bishop Petru Pavel Aaron opened in Blaj the first systematic Romanian institution for the education and training of future priests, called the Priesthood School. Founded from a Catholic and ecclesiastical perspective, this school, since it had to respond to both ecclesiastical and Catholic requirements, on the one hand, and civil or state requirements, on the other hand, was divided into two parts, each having its sphere of activity. Thus, on the one hand, the Theological Seminary will appear, as a strictly ecclesiastical institution, a place of spiritual formation, and acc

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13

Morales Francisco, OFM. "The Native Encounter with Christianity: Franciscans and Nahuas in Sixteenth-Century Mexico." Americas 65, no. 2 (2008): 137–59. http://dx.doi.org/10.1353/tam.0.0033.

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Among the nations of the New World, Mexico is probably the country in which the Franciscans worked most intensively. Having been the first missionaries to arrive in Mexico, they covered most of its territory and worked with numerous native groups: Nahuas, Otomies, Mazahuas, Huastecas, Totonacas, Tarascans, Mayas. Their intense missionary activity is evident in the many indigenous languages the Franciscans learned, the grammars and vocabularies they wrote, the numerous Biblical texts they translated, and the catechisms they wrote with ideographical techniques quite alien to the European mind. T

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Muçaj, Skënder, Suela Xhyheri, Irklid Ristani, and Aleksey M. Pentkovskiy. "Medieval Churches in Shushica Valley (South Albania) and the Slavonic Bishopric of St. Clement of Ohrid." Slovene 3, no. 1 (2014): 5–42. http://dx.doi.org/10.31168/2305-6754.2014.3.1.1.

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There were numerous Slavic settlements in South Albania (including the valley of Shushica River) at the end of the 1st millennium. In the second half of the 9th c. a significant part of this region was conquered by the 1st Bulgarian Kingdom, and after 870 there were established ecclesiastical dioceses which became part of the church organization of the Kingdom. Slavonic ecclesiastical schools were established in that region as well, after 886 in the context of the so-called “Slavonic project” of the Bulgarian prince, Boris. St. Clement took an active part in this project. It was South Albania

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Ratajczak, Krzysztof. "Legaci apostolscy w Polsce w wiekach średnich i ich rola w przyjmowaniu partykularnego ustawodawstwa kościelnego przez Kościół polski – aspekty edukacyjne." Biuletyn Historii Wychowania, no. 26 (March 10, 2019): 7–18. http://dx.doi.org/10.14746/bhw.2010.26.1.

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The official reception of the conciliar legislation in medieval Poland was greatly influenced by the papal legates, ambassadors endowed with papal authority, who brought conciliar canons to the country ruled at the time by the Piasts and made them public at councils convened with the participation of papal legates, closely monitored the observance of Canon Law and its scope expansion, concurred statutes of Polish provincial and diocesan councils, approved or rejected nominations of bishops, etc. They also acted as intermediaries in personal interventions of popes in their involvement in the fu

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16

Moldovan, Ionel. "The episcopal ministry of the metropolitan Pimen Georgescu. Projection and reforms for the married clergy (1909-1918)." Journal of Church History 2021, no. 2 (2021): 40–59. http://dx.doi.org/10.24193/jch.2021.2.3.

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"Abstract: The presentation contains the itinerary of my PhD research and the conclusion of my thesis, publically presented on October 30th, 2020, in the PhD School of History Faculty of Alexandru Ioan Cuza University of Iaşi. In the first part of the presentation included the main phases of my documentation, which lead me to an original perspective about how the Metropolitan Pimen Georgescu and his ecclesiastical institution (the Moldavian Metropolitanate) helped the Romanian war effort during the Great War. In its second part, I mentioned some of my research conclusions. Given that Pimen Geo

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17

Kovalskaya, Elena. "The conflict between the Russian ecclesiastical mission in Jerusalem and the Imperial Orthodox Palestinian society in 1909–1914: a new interpretation." St. Tikhons' University Review 116 (February 29, 2024): 64–78. http://dx.doi.org/10.15382/sturii2024116.64-78.

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The article is devoted to the history of the relationship between two Russian organizations: the Imperial Orthodox Palestinian Society (IPPO) and the Russian Ecclesiastical Mission in Jerusalem (RDM) at the early XX century.The RDM entered into a struggle with the IPPO for the leading position among Russian institutions in the Holy Land. The problem was aggravated by indetermination of the functions of these structures and their interdependence. The main reason for the conflict was competition for accommodation of the Russian pilgrims and associated income. Another challendge to the IPPO was n

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18

Morozova, Daria. "Bishops’ Wedding Songs: The Marriage of Julian of Eclanum and Contacts between Italy and Syria during the Period of Celibacy." NaUKMA Research Papers. History and Theory of Culture 7 (August 7, 2024): 84–92. http://dx.doi.org/10.18523/2617-8907.2024.7.84-92.

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The article is a case study of one marriage in a late antique Italian bishopric family. The marriage of Julian of Eclanum provides a closer look at the struggle of theological schools that acсompanied the introduction of celibacy in the Roman Church, comparing the views of Augustinians, Pelagians and Antiochian theologians on marriage and evaluate these views in a broader cultural context.Documents related to Julian’s wedding, analyzed in the previous studies of J. Lössl, indicate the formation of a social network of leading Italian theologians, largely woven from noble episcopal families – su

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19

Ireland, Colin. "Seventh-Century Ireland as a Study Abroad Destination." Frontiers: The Interdisciplinary Journal of Study Abroad 5, no. 1 (1999): 61–80. http://dx.doi.org/10.36366/frontiers.v5i1.72.

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In order to reconstruct the life of “study abroad students” in seventh-century Ireland I rely primarily on three sources. The first two sources are the English churchmen Aldhelm and Bede. Aldhelm (d.709), abbot of Malmesbury and later bishop of Sherborne, was the first Anglo-Saxon man of letters. Fortunately, at least two letters by him to Anglo-Saxon students who studied in Ireland survive. Bede (d.735), a priest at Wearmouth-Jarrow, was the greatest of the Anglo-Saxon men of letters. He wrote a history of the Anglo-Saxon Church (Historia Ecclesiastica [HE]), cited frequently in this article,

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Maxim Marian Vlad. "The Testamentary and Philanthropic Value of the Settlement Bequeathed to All Saints’ Monastery by Its Founder, Saint Anthim the Iberian, Metropolitan Bishop of Wallachia." Technium Social Sciences Journal 13 (October 12, 2020): 551–60. http://dx.doi.org/10.47577/tssj.v13i1.1853.

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Anthim the Iberian (1650 -1716) was a Georgian theologian, scholar, calligrapher, philosopher and one of the greatest ecclesiastic figures of Wallachia, led the printing press of the prince of Wallachia, and was Metropolitan of Bucharest in 1708-1715. Alongside his literary output, the cleric was the builder of the All-Saints Monastery in Bucharest - nowadays known as the Anthim Monastery in his memory. Established between 1713-1715 years, the monastery was bestowed by the founder with properties, necessary for the maintenance of the monastic congregation and the assistance of those in need. T

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Smith, Benjamin. "Anticlericalism, Politics, and Freemasonry in Mexico, 1920–1940." Americas 65, no. 4 (2009): 559–88. http://dx.doi.org/10.1353/tam.0.0109.

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On 16 April 1938, the school teacher of the Mixtec village of San Andrés Dinicuiti reported that the Easter week procession had taken place, despite government regulations prohibiting public displays of worship. During the event, the faithful had marched through the streets shouting “Long live religion, death to bad government, death to the state governor, death to the president of the republic.” When they arrived at the local school, they yelled “Death to the masons, long live religion” before denigrating the teacher's parentage. During the 1920s and 1930s, devout Catholic peasants throughout

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Ursu, Dragoș. "“The Cluj Catechization Trial (1958).” The Story of a Regional Orthodox Educational Project in Stalinist Romania." Acta Musei Napocensis. Historica, no. 60 (January 1, 2024): 145–65. http://dx.doi.org/10.54145/actamn.60.07.

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The removal of religious education from the school curriculum by the Communist regime, through the educational reform of 1948, forced the Romanian Orthodox Church, like the other denominations, to reposition itself. Thus, in the new, unfavorable, context of the 1950s, when the regime tried to limit the Church’s institutional autonomy and reduce its social impact, the Romanian Orthodox Church attempted to initiate catechetical activities at the parish level to compensate for the pupils’ lack of religious education. The general context of the relationship between the State and the Church, with a

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Grzywaczewski, Józef. "Ku chrześcijańskim korzeniom Europy. Znaczenie nawrócenia cesarza Konstantyna dla Kościoła, dla Cesarstwa Rzymskiego, dla Europy." Vox Patrum 61 (January 5, 2014): 9–38. http://dx.doi.org/10.31743/vp.3607.

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The article is consecrated to Constantine’s conversion and to its consequences for the Church, for the Roman Empire and for Europe. There is a general opinion that, even if his attachment to Christianity was not very mature, he worked for the Christian religion during all his life. He has taken many decisions on behalf of the Church; he protected her against the Donatists in Africa. His position towards the Arian heresy was not very clear. He did not pay attention to the dogmatic formulas, but especially to those solutions which guaranteed peace among people. Surely, the emperor once introduc

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Høirup, Henning. "Omkring Grundtvig-Selskabets tilblivelse." Grundtvig-Studier 39, no. 1 (1987): 45–54. http://dx.doi.org/10.7146/grs.v39i1.15983.

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How the Grundtvig Society was foundedA paper read by Henning Høirup to the Annual Conference of the GS on 15th January 1988This paper was given close to the fortieth anniversary of the date when the GS made itself known to the public with a press notice announcing its foundation at a meeting, held at Vartov on 13th January 1948 when the Society was formally constituted. The notice includes the names of the fifteen founder members. The reason why the GS has nevertheless insisted on 8th September 1947 as the date of its foundation is given by Bishop Høirup in this paper. The latter date is the c

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Черкасов, В. В. "Non contra, sed supra: “Bulletin of the Russian Student Christian Movement” about believers and the Orthodox Church in the USSR in 1949–1965." Quarterly Journal of St Philaret s Institute, no. 3(51) (September 24, 2024): 94–119. http://dx.doi.org/10.25803/26587599_2024_3_51_94.

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Статья посвящена репрезентации положения Русской православной церкви и верующих в СССР в 1949–1965 гг. на страницах журнала «Вестник Русского студенческого христианского движения» («Вестник РСХД»). Основными источниками для анализа церковной жизни в Советском Союзе в журнале служили публикации в советской прессе, «Журнале Московской Патриархии», книги, издававшиеся за пределами СССР, а также воспоминания светских и церковных лиц, посещавших страну, беседы с представителями второй волны русской эмиграции, письма верующих из Советского Союза. Редакционная политика журнала была направлена на то,

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Жабов, Александър. "ЗОГРАФСКИЯТ ЙЕРОМОНАХ МЕЛЕТИЙ МАКЕДОНСКИ (КРАЯТ НА XVI в. - 1640-те) – ЗА ЕДИН МАЛКО ИЗВЕСТЕН БЪЛГАРСКИ ПЕЧАТАР ОТ XVII В. В КИЕВ И ДУНАВСКИТЕ КНЯЖЕСТВА". Терени, № 9 (18 червня 2025): 18–49. https://doi.org/10.60053/ter.2024.9.18-49.

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Although Meletiy from Zograf is almost unknown to the Bulgarian national historiography, he was a historical personality that left a remarkable trace in the cultural history of the Danubian Principalities. Originating from the historical region of Macedonia, Meletiy became initially a monk at the Athonite monastery of Zograf, while later in the 1620s he worked at the printing house of the Kievo-Pecherskaya Lavra - the largest and most important Orthodox cultural center in Eastern Europe during the first half of the 17th century. In 1624 his name appeared in the historical sources in relation t

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Lampros, Alexopoulos. "The Monastic School of Gaza." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573398.

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The Monastic School of Gaza was a monastic intellectual community flourished in the region of Gaza toward the end of the fourth century and in the first half of the fifth. It produced a wealth of literary works, such as monastic instructions, historical and hagiographic treatises, letters etc., and exhibited some of the most prominent figures of Eastern Christian monasticism. This monastic community is depicted as a "school" due to the fact that the central figures of Gazan monasticism displayed an intense interest in pedagogy, mainly in the ethical formation of the monks. The spiritual exerci

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González Lozano, Francisco, Guadalupe Pérez Ortiz, and Agustín Vivas Moreno. "Aproximación al estudio de los manuales escolares de seminarios conciliares según el plan de estudios de 1852: Relevancia para la historia de la Educación." Anales de Documentación 25 (June 29, 2022). http://dx.doi.org/10.6018/analesdoc.510381.

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The curriculum decreed in 1852 for the conciliar seminaries organized the academic structure of these ecclesiastical centers. Founded at the Council of Trent, these educational establishments of the Catholic Church were promoters of culture in society under the directives of the diocesan bishops. From the middle of the seventeenth century, an educational turn oriented the pedagogy implanted in them: the State took the reins of the organization and the educational offer of these seminars. The analysis of the school manuals decreed that year provides relevant information on the educational proce

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Peter, Adelaja Oyebanjo. "The Church of Nigeria Anglican Communion." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574754.

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The Anglican Church in Nigeria is a Christian English Church with the root in Church of England. She has members spread across every geopolitical zone in Nigeria. Although the church population is said to be about 18.74million members according to Journal of Anglican Studies published by Cambridge University Press her active membership is put at just over 11 million adherents. The Anglican Church in Nigeria has a rich history that dates back to the 19th century. The Anglican Church's presence in Nigeria can be traced back to the arrival of British missionaries in the mid-19th century. The Chur

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Jeremy, Swist. "Pagans under the Emperor Julian." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573262.

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Practitioners of traditional, indigenous, and non-Abrahamic religions and mystery cults under the Roman Empire, even during the brief reign of Julian (r. 361-363), were hardly a unified group, except in the mind of the emperor himself and his circle of intellectual elites. Although the term "pagan" originated as a Christian pejorative for non-Christian gentiles, it is more adequate than either "polytheist," which excludes non-Abrahamic monotheists, or "traditionalist," which erases groups that are relatively more recent than the familial and state cults of, for instance, Athens or Rome, i.e. M

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Rowley, Ellen. "The Architect, the Planner and the Bishop: the Shapers of ‘Ordinary’ Dublin, 1940–60." FOOTPRINT, 2015. http://dx.doi.org/10.59490/footprint.9.2.865.

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From the 1930s through the 1960s, Dublin’s development occurred at its periphery: wheels of narrow roadways punctuated by green spaces provided the low-density frameworks for terraced residential boxes surmounted by pitched roofs and fronted by pocket gardens. Vast structures of ecclesiastic authority, Catholic (determinedly revivalist) church building and the suite of Catholic (tentatively modernist) schools were presented as support structures for mass housing, thereby completing the image and experience of Dublin’s new mid-twentieth-century suburbs. Taking the 1950s genesis of one vast nort

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Ethan, Schmidt. "A Mathematician." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574170.

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This short ethopoiia, or rhetorical personification, of a former teacher at the Patriarchal School of Hagia Sophia who was passed over for the see of Antioch in the years immediately after the Fourth Crusade, comes to us from the pen of the Byzantine bishop and literatus Nikolaos Mesarites, transmitted, along with the rest of his works, through Ambrosianus Graecus F93 and Ambrosianus Graecus F96. It is a critical corroborative source for some of the dimensions of Byzantine ecclesiastical politics in the earliest years of the Empire of Nicaea, as well as for the intrigue surrounding the appoint

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Lampros, Alexopoulos. "Irenaeus of Lyons, "Against Heresies"." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573759.

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Irenaeus of Lyons is one of the most important figures of the Christian Church of the 2nd century. He appears at the end of the second century with the aim to express a new type of literature, the so-called Literature of Tradition, which exceeds Apologetics and marks the beginning of a new, more universal expression of the ecclesiastical body. Where and when Irenaeus was born is not known. His birth cannot even be precisely determined. According to him, during his childhood he was associated with the bishop of Smyrna St. Polycarp. He was probably born in or near the city of Smyrna, in a Christ

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Lampros, Alexopoulos. "The Life of Severus." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12574229.

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The "Life of Severus" written by Zacharias Scholasticus (or rhetor, or Zacharias bishop of Mytilene) is a work of significant importance for understanding the cultural and spiritual influences, the history of the Monophysite movement during the fifth and sixth centuries, but also of the student environment of Alexandria and Beirut towards the end of the fifth century. Severus is considered as one of the most important Greek theologians of the sixth century and as the main authority on Christology for the Syrian Orthodox tradition. He was born in Sozopolis, in Pisidia, around 459, probably from

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