Relevant bibliographies by topics / Church of Edessa

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Academic literature on the topic 'Church of Edessa'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Church of Edessa"

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Kee, John. "Writing Edessa into the Roman Empire*." Studies in Late Antiquity 5, no. 1 (2021): 28–64. http://dx.doi.org/10.1525/sla.2021.5.1.28.

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The Syriac tradition presents an exceptional opportunity to investigate how the people of a late Roman frontier articulated local community affiliation against the backdrop of the larger Mediterranean and Near Eastern worlds. Over the last decade, Syrian/Syriac identity and Roman identity in late antique Syria-Mesopotamia have emerged as topics of increasing interest. In concentrating on ethnicity, however, studies of specifically local affiliations have generally left unexamined the other modes of group identification which may have been equally or more salient. This essay fills that gap by excavating non-ethnic means of constructing local and regional identity in three Syriac texts written in and about Edessa in the pivotal century around 500 CE: the Chronicle of Pseudo-Joshua the Stylite, the Chronicle of Edessa (540), and Euphemia and the Goth. Across their differences in date and genre, these three texts demonstrate a convergent set of strategies for reconciling Edessa and its neighbors to the Roman Empire at large. Crucially, all three project notions of local belonging which focus not on ethnic markers but on particular places: in the first instance, on the city. Drawing from cultural geography’s interdependent concept of “place,” the essay shows how in these texts local identity emerges from the interaction of city, church, and empire; Edessa’s connections to the wider Roman world serve not to negate but to articulate its specificity as a community. Moreover, such place-based means of identification could be extended to frame larger regional communities too, as Ps.-Joshua does in its most distinctive moments.
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Gogola, Matej. "Prolegomena to the Christian Images Not Made by Human Hands." Studia Ceranea 8 (December 30, 2018): 121–37. http://dx.doi.org/10.18778/2084-140x.08.07.

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Images not made by human hands (acheiropoietai, Gr. ἀχειροποίηταιι) played a significant role in Byzantine spiritual culture and history. This paper discusses the emergence and rise of the acheiropoietai, which represented a most important and unusual element in the Byzantine Empire. The author analyses the chronological ancestors of Christian images not made by human hands, i.e. the so-called diipetes (Gr. Διιπετής), and proceeds to demonstrate the disagreements on the topic among some of the Christian Church Fathers. The imagines imperiales, i.e. effigies of Roman emperors, constituted a significant factor in the process leading to the later veneration of images not made by human hands. The most famous of the latter is the image from Edessa, also known in historiography as Mandylion of Edessa.
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POSSEKEL, UTE. "Transmitting Theodore to the Church of the East: The Contribution of Thomas of Edessa." Journal of Ecclesiastical History 71, no. 4 (October 2020): 712–37. http://dx.doi.org/10.1017/s0022046920000706.

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Thomas of Edessa (d. c. 540), author of Explanations of the Nativity and of Epiphany, flourished as a teacher at the School of Nisibis in Sasanid Persia. By analysing his understanding of salvation history, exegesis and the idea of the human being as ‘bond of creation’, this article shows how Thomas took up and popularised concepts central to the theology of Theodore of Mopsuestia. The article posits that the Nisibene school theology of Thomas and others constituted – alongside liturgy, canonical decrees and biblical commentaries – one of the principal avenues by which Theodore's theology was transmitted to the Church of the East.
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Wood, Philip. "Constantine in the Chronicle of Seert." Studies in Late Antiquity 1, no. 2 (2017): 150–72. http://dx.doi.org/10.1525/sla.2017.1.2.150.

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This article analyses the reception of the story of Constantine in Iraqi Christian circles in the ninth and tenth centuries. It situates the use of the story against the broader historiographic context in which the history of the Roman church was imported wholesale into Iraq in the sixth century to buttress its identity as an orthodox church. It argues that the legacy of Eusebius was respected but not followed in its details. Instead, the memory of Constantine and his family was dominated by the Doctrina Addai and the Julian Romance, pseudo-histories composed in Syriac in Edessa in the fifth and sixth centuries. Within an Islamicate environment, Constantine was remembered chiefly for his role in establishing a Nicene orthodoxy, which was shared by all major Christian confessions in the caliphate, and for his role in the cult of the True Cross, a strong symbol that continued to divide Christians and Muslims.
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Drijvers, H. J. W. "The Man of Edessa, Bishop Rabbula, and the Urban Poor: Church and Society in the Fifth Century." Journal of Early Christian Studies 4, no. 2 (1996): 235–48. http://dx.doi.org/10.1353/earl.1996.0018.

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Baeta, Joaquim. "False Hope and Empty Promises from a Priest-King in the East: How Environment and Communication Shape Belief." Proceeding International Conference on Science and Engineering 2 (March 1, 2019): xvi. http://dx.doi.org/10.14421/icse.v2.119.

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As the 12th century entered its midpoint, unease permeated through Christendom. In 1144, the County of Edessa had fallen to Zengi, the atabeg of Mosul and Aleppo, signalling that all was not well in the Holy Land. News of the fall of Edessa quickly travelled westward, with the Catholic Pope, Eugenius III, issuing a papal bull calling for a Second Crusade in December of the next yea r. Nevertheless, for the Edessa’s fellow Crusader states, the restlessness of being surrounded by the Islamic had turned to alarm. Help was gravely needed. Then came word of aid from an unlikely place: the East itself. Rumours had swirled of a Christian monarch in the East, but actual proof of his existence was scant, based mainly on fantastical tales of the Orient. That changed in December of 1145, with a conversation between Bishops Otto of Freising and Hugh of Jabala. Hugh told Otto of a Nestorian Christian priest-king “beyond Persia and Armenia”, who had “warred upon the so-­called Samiards, the brother kings of the Medes and Persians.” More critically, Hugh reported that this priest-king had “moved his army to aid the church of Jerusalem” but was unable to cross the Tigris and returned home. Such was the legend of Prester John, the ruler of an eastern Christian kingdom that offered hope and little else to a Christian West that would steadily lose its grip on the Holy Land. Why did Prester John never come to the aid of the Crusader states? The story o f this priest- king, his supposed interactions with western Christendom and ultimate failure to deliver on his promises, reveals how the environmen t we inhabit and the methods we use to communicate shape our beliefs and values, and that as our environments and communication methods change, so do these beliefs and values.
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Brzozowska, Zofia. "The Church of Divine Wisdom or of Christ – the Incarnate "Logos"? Dedication of "Hagia Sophia" in Constantinople in the Light of Byzantine Sources from 5th to 14th Century." Studia Ceranea 2 (December 30, 2012): 85–96. http://dx.doi.org/10.18778/2084-140x.02.08.

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The article attempts to answer the question of how the name of the most important Byzantine church of Constantinople, the basilica of Hagia Sophia, built in the mid-4th cent., and then rebuilt during the reign of Justinian the Great was understood and interpreted. The problem has been presented on the basis of the views of Byzantine writers from the 5th to the 14th cent. (Socrates Scholasticus, Procopius of Caesarea, Paul the Silentiary, John Zonaras, George Pachymeres, Patriarch Callistus I). The analysis of the above sources allows an assumption that according to the Byzantines themselves the Constantinopolitan cathedral was dedicated to the Divine Wisdom, commonly identified with Christ, the Incarnate Word. The evidence supporting this thesis has been provided by both iconography (e.g. the mosaic from the turn of the 9th and 10th cent. from the tympanum over the main entrance from the narthex to nave of Hagia Sophia, depicting Christ the Pantocrator) and the liturgical practice of the basilica, which can now be reconstructed on the basis of the temple typicons, preserved until today. The final part of the article names some other churches dedicated to the Divine Wisdom, built in the area of the Byzantine ecumene (Ephesus, Jerusalem, Thessalonica, Nicaea, Edessa, Trebizond, Mistra, Arta, Benevento, Nicosia on Cyprus, Serdica (Sofia), Ohrid, Sliven, Kiev, Novgorod the Great and Polotsk).
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Blau, Joshua. "A Melkite Arabic literary lingua franca from the second half of the first millennium." Bulletin of the School of Oriental and African Studies 57, no. 1 (February 1994): 14–16. http://dx.doi.org/10.1017/s0041977x00028068.

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After the Islamic conquest, the Greek Orthodox, so-called Melkite ( = Royalist), church fairly early adopted Arabic as its literary language. Their intellectual centres in Syria/Palestine were Jerusalem, along with the monaster ies of Mar Sabas and Mar Chariton in Judea, Edessa and Damascus. A great many Arabic manuscripts stemming from the first millennium, some of them dated, copied at the monastery of Mar Chariton and especially at that of Mar Saba, have been discovered in the monastery of St. Catherine on Mount Sinai, the only monastery that has not been pillaged and set on fire by the bedouin. These manuscripts are of great importance for the history of the Arabic language. Because Christians were less devoted to the ideal of the ‘arabiyya than their Muslim contemporaries, their writings contain a great many devi ations from classical Arabic, thus enabling us to reconstruct early Neo-Arabic, the predecessor of the modern Arabic dialects, and bridge a gap of over one thousand years in the history of the Arabic language.
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Borovaya, E. L., T. V. Zommer, S. N. Chernyshev, R. Ch Bartsits, and P. D. Chistov. "Reconstruction and restoration of monuments of white stone architecture on the example of the church of the Image of Edessa in Abramtsevo." E3S Web of Conferences 263 (2021): 05050. http://dx.doi.org/10.1051/e3sconf/202126305050.

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The article deals with the topic of preserving the historical appearance of objects during the reconstruction and restoration of architectural masterpieces. The analysis of the historical experience of recreating samples of ancient Russian architecture with elements of sculptural white stone reliefs is carried out on the example of the group method of work of members of the Abramtsevo art circle, imitating the activities of the national art collective. Based on the analysis of historical experience in the framework of the Abramtsevo Art Circle and their own research, the authors have established the basic principles of reconstruction and restoration of architectural monuments. When conveying of white stone works as masterpieces of ancient Russian architecture, technological techniques must be based on the ideological basis of creating an emotional and artistic atmosphere of collective creativity of folk masters. During the reconstruction and restoration of white stone architecture, it is also necessary to reproduce the natural irregularities of the walls themselves as a stylistic and functional feature of the historical time, designed to give originality to ancient buildings, taking into account the specifics of the perception of the relief of the walls of the monument as a similarity to the terrain.
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Mitrovic, Todor. "Icon(icity) and causality: On the role of indexical semiotic modes in development of Byzantine art." Zbornik Matice srpske za drustvene nauke, no. 164 (2017): 711–26. http://dx.doi.org/10.2298/zmsdn1764711m.

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Determined by its biblical origins, the birth of specifically Christian visual culture had to be given through overcoming the inevitable resistance of early church towards images. In order to find its stable place on late antique cultural scene, early byzantine art, thus, had to rely on support of religious and cultural patterns remote of magisterial artistic trends. Among those, contemporary theory recognizes as especially important: 1) cult of relics and 2) sealing practices. Crossing the possibility of theoretical definition of unique semiotic model standing behind those two cultural- religious practices with the fact that after iconoclasm byzantine art will be systematically distanced from both of them, this research attempts to explore the relation between iconophile theory and byzantine artistic production from a yet unexplored interpretative position. Hypothesis that category of indexical sign, as it is proposed by contemporary semiotics (based on Peircean legacy), can be used for extraction of this unique semiotic model is used here as a specific methodological tool for re-approach to both - 1) the pre-iconoclastic need for accentuating the indexical aspects of iconic images and 2) the mystery of post-iconoclastic radical distancing towards such a semiotic need. On the basis of such an integrated approach it is possible not only to search for more precise explanation of co-relations between artistic practices and contemporaneous (iconophile) theory, but to explain curious historical delay in application of this theoretic knowledge in artistic and liturgical realms, together with a late outburst of iconoclastic behaviour provoked by this very delay. Namely, one of the most prominent incarnations of pre-iconoclastic need for ?indexicalisation? of iconic medium, the mysterious Mandylion from Edessa, had very curious role in historical development of post-iconoclastic plastic arts in Byzantium. This specific object was miraculously and undividedly uniting both key indexical aspects of pre-iconoclastic cognitive settings in one icon - causally connected with the archetypehimself. However, exactly this kind of synthetic, relic-seal-image status turned out to be the specific semiotic stumbling stone in the process of application of iconophile theory in liturgical arts. This is why in XI century byzantine church decided to refrain Mandylion from public life for good and lock it in court chapel, under the protection of the emperor himself. As one of the most curious theological decisions of medieval Christianity, this extraordinary semiotic conversion was, actually, the final step in application of the most advanced achievements of the late iconophile theory, which was, at the same time, the first step in development of artistic system relaxed from the pressure of need for legalistic, causal validation of pictorial language.
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Dissertations / Theses on the topic "Church of Edessa"

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Rammelt, Claudia. "Ibas von Edessa : Rekonstruktion einer Biographie und dogmatischen Position zwischen den Fronten." Berlin [u.a.] Gruyter, 2008. http://d-nb.info/988058979/04.

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Van, der Bank Annelie. "Ephrem of Syria, power, truth, and construction of orthodoxy: modelling theory and method in critical historiography of the making of religious tradition." Diss., 2020. http://hdl.handle.net/10500/26529.

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Hymns can and have functioned as powerful strategic tools to change social and religious landscapes, and to inform and transform people’s notions about ‘doing church’. A few words about Ephrem the Syrian, which emphasised liturgical singing and accentuated the force of truth, the power of persuasion and socio-religious transformation was the starting point and connecting thread, which formed the backbone of this dissertation throughout—a research project that was also guided by some principles of new historicism to view Ephrem as a textual construct, living in a particular context and dealing with specific religious issues in a particular way. His trump card was the female choirs he founded, which became a distinct feature of orthodox Syrian Christianity. Through their singing performances, he ‘silenced’ the unorthodox voices of—especially Bardaisan—and created a community of believers where each person had a part to fulfil, where women and men would become ‘two harps’, ‘singing one praise’.
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Books on the topic "Church of Edessa"

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Waldmann, Helmut. Der Königsweg der Apostel in Edessa, Indien und Rom. 2nd ed. Tübingen: Verlag der Tübinger Gesellschaft, 1997.

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Ibas von Edessa: Rekonstruktion einer Biographie und dogmatischen Position zwischen den Fronten. Berlin: Walter De Gruyter, 2008.

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Rammelt, Claudia. Ibas von Edessa: Rekonstruktion einer Biographie und dogmatischen Position zwischen den Fronten. Berlin: Walter De Gruyter, 2008.

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Lutz, Greisiger, Rammelt Claudia, Tubach Jürgen, and Haas Daniel, eds. Edessa in hellenistisch-römischer Zeit: Religion, Kultur und Politik zwischen Ost und West : Beiträge des Internationalen Edessa-Symposiums in Halle an der Saale, 14.-17. Juli 2005. Beirut: Orient Institut, 2009.

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Internationales Edessa-Symposium (2005 Halle an der Saale, Germany). Edessa in hellenistisch-römischer Zeit: Religion, Kultur und Politik zwischen Ost und West : Beiträge des Internationalen Edessa-Symposiums in Halle an der Saale, 14.-17. Juli 2005. Beirut: Orient Institut, 2009.

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Stewards of the poor: The man of God, Rabbula, and Hiba in fifth-century Edessa. Kalamazoo, Mich: Cistercian Publications, 2006.

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Jarjour, Tala. Edessan Christians in Hayy al-Suryan. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190635251.003.0002.

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THIS CHAPTER SETS the foundation necessary for appreciating Urfalli Suryani religious emotionality through essential elements in the local musical experience. It draws on the history of the Syrian Orthodox Church, on Syriac liturgy and theology, and on living Lenten practices rooted in early asceticism, to underscore survival. The chapter locates the Syriac chant of Edessa not only historically in relation to early Christianity but also in the contemporary context of Aleppo and its social space. Through the example of a chant that accompanies daily bowing, the narrative situates living practice simultaneously in the church’s early roots and in its contemporary urban surrounding. Here, the body, and its (in)significance, will emerge as essential to local forms of knowledge, value, and musicality in Hayy al-Suryan, to which the next chapters will turn.
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Jarjour, Tala. Chant as the Articulation of Christian Aramean Spirithood. Edited by Jonathan Dueck and Suzel Ana Reily. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199859993.013.35.

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For Urfalli Suryanis, an ethno-religious migrant community from Turkish Urfa/Edessa, chant is of paramount importance. Using Syriac, the fugitive Christians who escaped post-WWI persecution continue to practise this ancient oral musical tradition in their new home in Syria. This minority group has a communally agreed conception of identity that should be understood in its proper set of terms. Their conception of Suryaniness may best be seen through particular chants from the Edessan school of Syriac chant they practice in St. George’s Syrian Orthodox Church of Aleppo. Focusing on an example from Great Lent, this chapter traces the local terms of an Urfalli Suryaniness that is believed, lived, constructed, and performed, around a unique blessing. The chapter contextualizes expressions of Suryaniness in the local terms of being and belonging, where the Suryani ideal is manifested in the combination of demographic existence and a performative reconstructive process that relates to faith, place, time, history, memory, and language.
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Jarjour, Tala. Sense and Sadness. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190635251.001.0001.

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Sense and Sadness is a story of the living practice of Syriac chant in Aleppo, Syria. To understand and explain this oral tradition, the book puts forward the concept of the emotional economy of music aesthetics, an economy in which the emotional and the aesthetic interrelate in mutually indicative ways. The book is based on observing chant practice in the Syrian Orthodox Church in contemporary contexts in the Middle East and beyond, while keeping as its nexus of analysis the Edessan chant of St. George’s Church of Hayy al-Suryan and focusing on Passion Week. It examines written sources on the music of Syriac chant in light of ethnographic analysis, thus combining various modes of knowledge on this problematic subject. This historically informed reading of an early Christian liturgical tradition reveals contemporary modes of significance in the dynamic social and political surroundings of a community that endures exile after exile. The book thus places the music, and its subject(s), in a global context the only stable element of which is uncertainty. The first of the book’s four parts addresses issues of contextuality, such as geographic and temporal situationality, along with musical complexity in conceptions of modality. The second and third parts address overlapping modes of knowledge and value, respectively, in the musical ecclesiastical enterprise. The final part brings together the book’s subthemes. Spirituality, ethnic religiosity, authority, and value-based forms of identification and sociality are brought to bear on analyzing ḥasho: the mode, emotion, and time of commemorating divine suffering and human sadness.
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Book chapters on the topic "Church of Edessa"

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"34 To Rabbula of Edessa." In Letters 1–50 (The Fathers of the Church, Volume 76), 136–37. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b26n.40.

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"74 To Rabbula of Edessa." In Letters 51–110 (The Fathers of the Church, Volume 77), 77–80. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b2nx.28.

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"101 To Rabbula of Edessa." In Letters 51–110 (The Fathers of the Church, Volume 77), 160–63. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b2nx.57.

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"CHAPTER XII. The History of Edessa. The Bishops of Edessa. The Siege and Sacking of Edessa by Zengi." In History of the Syrian Nation and the Old Evangelical-Apostolic Church of the East, 93–97. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463211462-018.

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"73 Rabbula of Edessa, to Cyril." In Letters 51–110 (The Fathers of the Church, Volume 77), 75–76. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b2nx.27.

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Kling, David W. "The Western Imperial Church and Beyond (312–500)." In A History of Christian Conversion, 78–100. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780195320923.003.0004.

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This chapter opens with an analysis of the revised meaning of conversion as Christianity transitioned from a “cult” (out-group) to a “church” (in-group) now favored by Christian emperors. Following Constantine’s ascent to power, Christian leaders complained of hasty, superficial, and opportunistic conversions. Indeed, in many areas, very little separated Christians from their pagan counterparts. The issue became not merely a “culture war” between paganism and Christianity but a conflict among Christians over what constituted a “true” convert. Changed social conditions favorable to Christianity contributed to the distinctions between the nominal catechumen, the baptized faithful, and the ascetic virtuoso. These distinctions are illustrated by the extravagant conversionary baptismal rituals in Cyril’s Jerusalem church, the ascetic conversion of Pelagia, and the paradigmatic conversion of Augustine. The chapter concludes with a discussion of conversion in regions beyond the Roman Empire—Edessa, Armenia, and Georgia.
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"267 (327) . To Barses, Bishop of Edessa, in Exile." In Letters, Volume 2 (186–368) (The Fathers of the Church, Volume 28), 254–55. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b0bp.85.

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"264 (326) . To Barses, Bishop of Edessa, during his Exile." In Letters, Volume 2 (186–368) (The Fathers of the Church, Volume 28), 243–44. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b0bp.82.

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Tannous, Jack. "‘Confusion in the Land’." In The Making of the Medieval Middle East, 85–110. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691179094.003.0004.

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This chapter focuses on Jacob of Edessa's treatises. Jacob of Edessa was perhaps the most learned Miaphysite in the world in his day, with a deep knowledge of the Christian tradition in both Greek and Syriac. Apparently, some people in Jacob's day held to the view that merely having correct belief was sufficient to make one a Christian; this was a view that Jacob strongly rejected. Being a Christian demanded both proper belief and proper action. For Jacob, Christianity was that by which “we are distinguished and different from all the pagan nations and the Jews, those who are in error and wicked and without law.” To deny the canons, therefore, was to surrender nothing less than one's Christian identity. As such, Jacob took these rules of the Church with utmost seriousness and left behind a sizeable body of material relating to their proper observation.
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Tannous, Jack. "Power in Heaven and on Earth." In The Making of the Medieval Middle East, 134–59. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691179094.003.0006.

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This chapter looks at the most powerful tool for community formation that Christian leaders had at their disposal: the sacraments, particularly the Eucharist. The sacraments united the simple and the learned alike. In the world of simple believers, the Eucharist was much more than a mystery one took at church, and baptism was much more than a rite of Christian initiation. Seeing the enormous power ascribed to these things and others provides a better understanding of why they could help produce the sort of confessional indifference among the simple that so exercised church leaders like Jacob of Edessa. Moreover, considering the extra-ecclesial life of the sacraments will help illustrate why controlling them might prove fundamental to forming a communal vessel that did not have leaks and why controlling them was ultimately more powerful than any dialectical argument.
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