Relevant bibliographies by topics / Council of Chalcedon (451 : Chalcedon) http

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Academic literature on the topic 'Council of Chalcedon (451 : Chalcedon) http'

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Published: 23 February 2023
Last updated: 27 July 2024

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Journal articles on the topic "Council of Chalcedon (451 : Chalcedon) http"

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Price, Richard. "The Development of a Chalcedonian Identity in Byzantium (451–553)." Church History and Religious Culture 89, no. 1 (2009): 307–25. http://dx.doi.org/10.1163/187124109x408069.

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AbstractThe Byzantine Church adopted a Chalcedonian identity only slowly. At first the majority even of Chalcedonians played down the significance of the council, claiming that it did little more than repeat the teaching of the Nicene Creed. Down to 518 committed Chalcedonians, strongly upholding the teaching of the council, were vocal, but few. It is with Justin I (518–527) and his nephew Justinian I (527–565) that State and Church came to insist on the council. Justinian's commitment to it has sometimes been doubted because of his repeated attempts to win back the non-Chalcedonians (Miaphysites) to the imperial Church by inviting them back without requiring subscription to the Chalcedonian Definition. He was motivated by a desire that even the Miaphysites would look to him as their patron, as required for the maintenance of the unity of the empire. But his theological writings make it clear that he was convinced of the truth of the teaching of Chalcedon. The age of Justinian thus saw the attainment of a truly Chalcedonian identity in the imperial Church. This was a matter of official doctrine. In the sphere of popular piety Chalcedon had less impact. The affirmation of Chalcedon shaped Byzantine communal identity less than the rejection of Chalcedon shaped that of Miaphysite Syria and Egypt.
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Zakharov, Georgy. "The Canons 9 and 17 of the Council of Chalcedon (451) in the Light of the Western Synodal Heritage of the 4th Century." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2022): 90–97. http://dx.doi.org/10.15688/jvolsu4.2022.6.8.

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Introduction. The article is devoted to the problem of interpretation of the canons 9 and 17 of the Council of Chalcedon (451) which regulate the arbitrage in disputes between clerics. Of particular importance is the prescription to resolve disputes in which the metropolitans participate through an appeal to the exarch of the diocese or the See of Constantinople. These canons are often viewed as the foundations of the ecumenical primacy and special judicial prerogatives of the See of Constantinople in the entire Orthodox Church. Methods. Given the status of Constantinople as the New Rome, the author compares the contents of the rules of the Council of Chalcedon with the decisions of the Council of Serdica (343) and the Council of Rome (378) concerning the judicial prerogatives of the Roman see. Analysis. As a result, the article criticizes the thesis about the similarity of the rules of the Council of Chalcedon with the appeal canons of the council of Serdica, which has become widespread in historiography. At the same time, in the letter of the Council of Rome (378) and in the rescript of the emperor Gratian who responded to this text, we can find some similarity with the Chalcedonian decrees. For example, in the decisions of both councils, there is alternativeness in the choice of the judicial instance. Their common feature is also the idea that it is impossible to conduct a trial of the metropolitan’s case at the provincial level. At the same time, if the decisions of the Council of Rome deal with the accusations in grave crimes, the canons of the Council of Chalcedon speak about arbitration in litigation. Results. Despite some differences, the decrees of the councils in Rome and Chalcedon are inextricably linked with the general tendencies in the development of the system of ecclesiastical organization at the super-provincial level.
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Polonski, Dmitri G. "The Historical Erudition of the Compiler of “The Word on the Council of Chalcedon”." Slovene 3, no. 2 (2014): 130–74. http://dx.doi.org/10.31168/2305-6754.2014.3.2.3.

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The article focuses on a literary monument presenting Christological debates of the 5th century and the circumstances of the Fourth Ecumenical Council (the Council of Chalcedon), its sources, and the history of dissemination in the Slavic manuscript tradition. It introduces a list of forty-two East Slavic manuscripts of the 15‒17th centuries, including The Word on the Council of Chalcedon, a work on the history of Christianity and its dogmas. In thirty-nine of the manuscript copies, the literary monument serves as an introduction to the Slavic translation of Pope Leo the Great’s Tome to Archbishop Flavian of Constantinople (451), confirmed by the Fourth Ecumenical Council as an essential document of dogma. Judging by the provenance of the manuscript sources, in the 15‒17th centuries The Word on the Council of Chalcedon, along with the translation of Pope Leo’s Tome, were widely read and copied in the monasteries and churches of Moscow, Volok Lamsky, Pereyaslavl-Ryazansky, and Novgorod Veliky, as well as those of northern Russia. As its first researcher, O. M. Bodianskii, showed in 1848, the Slavic translation of the pope’s Tome was made from Greek by the monk Feodosii (“Theodosius the Greek”) in the 12th century. However, the attribution of The Word on the Council of Chalcedon to the same translator remains to be proved. The present work shows that the anonymous compiler of The Word on the Council of Chalcedon was well aware of the church history of the 5th century, remembering many historical details he would most probably have come across in Greek rather than in translated Slavic sources. On the other hand, several historical mistakes made by the compiler suggest that he lacked the texts necessary to verify the facts and had to rely on his memory, which occasionally failed him. Nevertheless, despite occasional factual errors and a compilative narrative structure, The Word on the Council of Chalcedon is in some ways more informative than many Byzantine chronicles.
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Кожухов, С. "Religious Policy and Theological Content of the Imperial Letters: «Encyclicals» by Basiliscus, «Enotikon» by Zinon and «Tipos» by Anastasius I Part 1." Theological Herald, no. 3(46) (November 15, 2022): 119–33. http://dx.doi.org/10.31802/gb.2022.46.3.006.

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В данном исследовании рассматривается церковная политика императора Василиска (475–476) и предлагается богословский анализ его указа под названием «Энциклика», которая стала первым официальным имперским документом, направленным против Халкидонского Собора (451) и его учения о двух природах во Христе после воплощения. «Энциклика» ставит Халкидонский Собор вне церковной традиции, противопоставляя его трём предыдущим Вселенским Соборам. На этом фоне даётся анализ седьмого правила Ефесского Собора (431), позиции Диоскора Александрийского и сопутствующих исторических событий. This study examines the church policy of Emperor Basilisk (475–476) and offers a theological analysis of his decree entitled «Encyclical», which became the first official imperial document directed against the Council of Chalcedon (451) and his doctrine of the two natures in Christ after the incarnation. The «Encyclical» places the Council of Chalcedon outside the church tradition, contrasting it with the Three previous Ecumenical Councils. Against this background, the analysis of the seventh rule of the Council of Ephesus (431), the position of Dioscorus of Alexandria and the accompanying historical events is given.
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Kashchuk, Oleksandr. "The promotion of miaenergism as a challenge to identity of non-Chalcedonian christianity." Vox Patrum 69 (December 16, 2018): 257–83. http://dx.doi.org/10.31743/vp.3263.

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The article discusses the question of interrelation between the promotion of Miaenergism and its influence on the sense of religious identity of non-Chal­cedonian Christians. The purpose of the article if to point that the promotion of Miaenergism was perceived by Miaphysites as an challenge for their religious iden­tity formed in the period after the Council of Chalcedon (451) on the basis of refu­tation of Chalcedon, absolute loyalty to the teachings of their Patriarchs, especially to Christological notions of Cyril of Alexandria. The promotion of Miaenergism became the stimulus that caused the crystallization of a sense of religious identity of the Miaphysites. The promotion of Miaenergism strongly influenced a sense of the Miaphysite political identity, opposite to Byzantine government.
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Ohme, Heinz. "Rom, der Tomus Leonis und das 6. Ökumenische Konzil (680/681)." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, no. 2 (October 5, 2020): 289–354. http://dx.doi.org/10.1515/zac-2020-0024.

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AbstractThis article analyses the dyothelete and dyenergist Christology in the following texts: the Horos and the Logos Prosphonetikos of the Sixth Ecumenical Council (680/681), the epistle of pope Agatho, which became officially authorized as a teaching text, and the letter of the roman synod of the 125 bishops. The results of this analysis are compared with the Christology of the Lateran Council of 649 and the theology of Maximus the Confessor, upon which it is based. The council claims to define things in a way that complements and concludes the results of the council of Chalcedon (451) by designating the will and the capacity to act as properties of the ontological categories of φύσις/οὐσία and thus formulating the doctrine of the double willing and acting of Christ. In fact, the council draws on text of the Acts of the Council of Chalcedon but changes the order of priority of the texts (which were made authoritative in Chalcedon) of Cyril of Alexandria and Pope Leo I. so that the Tomus Leonis, which contains pointed statements that were controversial both during and after Chalcedon, becomes the hermeneutical key to the doctrine of two natures. Both natures become subjects of willing and acting and the meaning of the ὑπόστασις remains underdeveloped in comparison with that of φύσις and πρόσωπον. Thus the council neither comes to terms with the development of Leo’s thought nor with the Christology of the Lateran Councils nor with the Christology of Maximus. In fact, fundamental distinctions in the meaning of θέλημα and ἐνέργεια as well as of φύσις and ὑπόστασις have not been taken into consideration by the council in 681. Instead, the council remains with the initial ontological concepts due to its recourse to an ontologized Tomus Leonis. Additionally, it is worth mentioning that this is the first ecumenical council to establish the primacy of and infallibility of the Roman Pope. The final concern of this article is to ask how this development could come about.
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Corneles, Herry Sonya, Jefry Yopie Afner Suak, and Veydy Yanto Mangantibe. "Analisis Kritis Terhadap Konsep Kristologi Penganut Kristen Tauhid." TELEIOS: Jurnal Teologi dan Pendidikan Agama Kristen 1, no. 2 (December 1, 2021): 130–43. http://dx.doi.org/10.53674/teleios.v1i2.34.

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Abstrak: Artkel ini membahas konsep kristologi penganut krsiten tauhid. Persoalan doktrin Kristologi, khususnya tentang hubungan antara natur keilahian dan natur keinsanian Yesus Kristus sudah ada sejak abad mula-mula, sehingga gereja merumuskan rumusan Chalcedon pada konsili Chalcedon yang diadakan tahun 451. Tetapi persoalan Kristologi tetap berlanjut meskipun gereja sudah memiliki rumusan Chalcedon tersebut. Salah satu ajaran yang menentang Trinitas dan doktrin keilahian Yesus Kristus adalah unitarianisme, yang muncul pada abad reformasi. Paham unitarianisme merupakan paham yang meyakini bahwa hanya ada satu Allah saja, baik eksistensi maupun persona. Dalam ajaran tentang Kristus, paham ini lebih menekankan kemanusiaan Yesus Kristus dan menolak natur keilahian Yesus Kristus. Dibuktikan pada bagian Alkitab bahwa Yesus adalah Allah dalam beberapa cara. Karena Kristus benar-benar tokoh yang pernah hadir dalam sejarah dunia ini. Penulisan ini menggunakan metode penelitian deskriptif dengan pendekatan kajian literatur, sehingga diperoleh data tentang latar belakang sejarah dan ajaran penganut Kristen Tauhid, presuposisi penganut Kristen Tauhid, pokok-pokok pemikiran Kristologis penganut Kristen Tauhid, analisis terhadap konsep Kristologi penganut Kristen Tauhid dan implikasinya bagi Theologia Kristen.Abstract: This article discusses the christology concept of monotheistic Christians. The issue of the doctrine of Christology, especially regarding the relationship between the divine nature and the human nature of Jesus Christ, has existed since the early centuries, so the church formulated the Chalcedon formula at the Chalcedon council which was held in 451. But the Christological problem continued even though the church already had the Chalcedon formula. One of the teachings that opposed the Trinity and the doctrine of the divinity of Jesus Christ was unitarianism, which emerged in the Reformation century. Unitarianism is an understanding that believes that there is only one God, both existence and person. In the teachings of Christ, this understanding emphasizes the humanity of Jesus Christ and rejects the divinity of Jesus Christ. This writing uses a descriptive research method with a literature review approach, in order to obtain data on the historical background and teachings of monotheistic Christians, presuppositions of monotheistic Christians, the main points of Christological thoughts of monotheistic Christians, analysis of the concept of Christology of monotheistic Christians and their implications for Christian Theology
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Wipszycka, Ewa. "The Canons of the Council of Chalcedon concerning Monks." Augustinianum 58, no. 1 (2018): 155–80. http://dx.doi.org/10.5840/agstm20185817.

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The aim of the article is to propose new answers to four fundamental questions concerning those rulings of the Council of Chalcedon in 451 that aim to regulate the functioning of monastic communities: 1. Why did the authors of the canons in question (emperor Marcian and patriarch Anatolius) propose legal regulations for the key organizational aspects of the life of monastic communities? 2. Which monastic groups were to be subject to these regulations? 3. What were the chances of the regulations being implemented? 4. What role did the canons have in relations between monks and the Church after Chalcedon? In her conclusions, the author emphasizes the Constantinopolitan context of the canons. She sees them as an example of “declarative law”, important in the sphere of ideology but hardly usable in practice. She explains her disagreement with those scholars who hold that the canons’ impact on the life of the Churches in the Empire was significant.
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Hall, Stuart G. "Past creeds and present formula at the Council of Chalcedon." Studies in Church History 33 (1997): 19–29. http://dx.doi.org/10.1017/s0424208400013164.

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The Formula by which the Council of Chalcedon in 451 defined the Person of Christ is a classic case of the deliberate adjustment and interpretation of the past to suit a present need. The assembled bishops at their fifth session gave their assent to a document which not merely prescribed a theological position in the face of the doctrines of Eutyches and Nestorius, but justified doing so in the face of historically-based objections to the enterprise.
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Constantinou, Maria. "I. The Threefold Summons at Late Antique Church Councils." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 107, no. 1 (June 1, 2021): 1–47. http://dx.doi.org/10.1515/zrgk-2021-0001.

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Abstract The threefold summons of an absent defendant in the context of synodal proceedings – which had been admittedly formed by influence from the respective process in Roman law – is an important component of the ecclesiastical judicial procedure. In this paper I examine in detail all the extensive narratives of threefold summonses preserved in conciliar acts of the fifth and sixth centuries, that is, the cases of Nestorius of Constantinople and John of Antioch at the council of Ephesus (431), the case of the archimandrite Eutyches at the Resident Synod of Constantinople (448), the case of Athanasius of Perrhe at the local synods of Hierapolis (early 440s) and Antioch (445) as well as at the Council of Chalcedon (451), the case of Dioscorus of Alexandria at the Council of Chalcedon, and the case of Anthimus of Constantinople at the Resident Synod of Constantinople (536). In the final part I proceed to an assessment of this process’ evolution over the period in question. The principal conclusion is that by the time of Justinian the ecclesiastical threefold summons procedure had become consolidated and systematised.
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Dissertations / Theses on the topic "Council of Chalcedon (451 : Chalcedon) http"

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Ezeh, Uchenna A. "Jesus Christ the ancestor : an african contextual christology in the light of the major dogmatic christological definitions of the Church from the Council of Nicea, 325, to Chalcedon, 451 /." Bern ; New York : P. Lang, 2003. http://catalogue.bnf.fr/ark:/12148/cb39060732d.

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Ehinger, Jessica Lee. "Religious communities of the Near East from Roman to Islamic rule : sectarianism and identity in an age of transition (5th-8th C)." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:be6411d6-21ef-49e8-8c90-f15b90bf22fe.

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This study endeavors to set Christian writing about Islam from the period of the Islamic expansion in the broader context of Christian theological development in Late Antiquity. To this end, this study traces elements of continuity in Christian thought from the Christological debates of the fifth and sixth century, particularly from the Council of Chalcedon in 451and the resulting emergence of the communities of Chalcedonians and anti-Chalcedonian Monophysites as the dominant strands of Christianity in the Near East at the rise of Islam. In order to understand how Christians began to integrate the Islamic expansion into their thinking, this study focuses particularly on Christian writings about Islam and the descriptions of Muslims in Christian writings from the rise of lslam, through the seventh and early eighth centuries, up to the Abbasid revolution in 750. It also considers the contemporary descriptions of Christians in the Qur'an, in order to illustrate that these descriptions have both a different starting point and a different focus, suggesting that both Christian discussions about Muslims and Muslim discussions about Christians were internal discussions, taking place within each tradition, and do not represent true inter-religious dialogue. In this way, this study attempts to illustrate how the rise of lslam, the emergence of the caliphate and the resulting separation of the Near Eastern churches from the Christian hierarchy in Rome and Constantinople influenced Christian identity in the Near East. The writings of the seventh century, and the Christian identity they preserve, emerge as a hybrid, integrating elements of the competing, pre-Islamic concerns of doctrinal purity versus church unity, but also attempting to address, in a variety of ways, the initial fear over Muslim victory and the eventual acceptance of Muslim rule as the new status quo in the Near East.
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JUNIOR, VALTEMARIO SILVA FRAZÃO. "APPROACH OF CONTEMPORARY CHRISTOLOGY THE COUNCIL OF CHALCEDON." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2015. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=26884@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
O concílio de Calcedônia, o quarto Ecumênico da Igreja, ocorrido em 451, professa e define solenemente a plena humanidade e a plena divindade de Jesus Cristo, Verbo eterno encarnado, articuladas em sua única Pessoa. O grande iniciador da controvérsia que levará à convocação do concílio é o sacerdote Êutiques, que objetivando refutar a heresia de Nestório, cai no erro oposto: o monofisismo. É a partir daí que o concílio de Calcedônia produz uma fórmula dogmática ainda hoje atual. Com efeito, a presente tese, através de uma abordagem histórico-teológica, discorre sobre o tema da cristologia do concílio de Calcedônia partindo da cristologia que lhe é precedente, passando por sua fórmula dogmática até tratar da atualidade do tema no estudo da cristologia contemporânea entre teólogos católicos, protestantes e ortodoxos.
Council of Chalcedon, fourth ecumenical council of Catholic Church, taken place in 451, professes and defines solemnly the Jesus Christ s wide humanity and wide divinity, eternal incarnated Logos, combined in just one Person. The responsible for all the controversy that will be the key to the Council is the presbyter Eutyches, whose ideas to refuse Nestorian heresy fell in the opposite mistake: monophysitism. From that moment on, the Council creates a dogmatic formula, still current. The present thesis, throughout a historical and theological approach, developes the Christology theme of Council of Chalcedon, from preceeded Christology, through its dogmatic formula, until the currency of the theme in the analyzation of contemporain Christology between Catholics theologians, Protestants and Orthodox.
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David, Miloš. "Chalkedonský sněm z pohledu křesťanské Orthodoxie a monofyzitské Koptské ortodoxní církve." Master's thesis, 2020. http://www.nusl.cz/ntk/nusl-415130.

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The thesis deals with the comparison attitudes of two Eastern Christian traditions - Orthodox and Coptic to 4th ecumenical council, which held in 451 in Chalcedon. The Monophysite, or Non- Chalcedonian, Coptic Orthodox Church regards it as return to the heterodox teaching called Nestorianism whilst Eastern Orthodox Church this council considers in accordance with the Orthodox doctrine. For Orthodox Christians Chalcedon represents the breakthrough for a refinement of the Christology, concretely in the doctrine about two natures - divine and human - in single person of Christ which the Copts regard as return to Nestorian heresy which due to its dualism interfered the integrity of the person of Christ. The thesis puts forward the insight into the Council of Chalcedon from both perspectives objectively. The thesis is based on authors which represent Orthodox and Coptic traditions but also on these who researched this issue solely from a historical-theological point of view. I have noted reasons - theological and non-theological - why the Copts reject to accept conclusions of this ecumenical council to this day, among other things. I have tried to point out that Monophysitism, or Miaphysitism - whose way the Copts follow - is not only a heretical teaching from the Orthodox theological point of view but...
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Books on the topic "Council of Chalcedon (451 : Chalcedon) http"

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John Rufus and the world vision of anti-Chalcedonian culture. 2nd ed. Piscataway, NJ: Gorgias Press, 2005.

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Richard, Price. Chalcedon in context: Church councils 400-700. Liverpool: Liverpool University Press, 2009.

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Petriglieri, Ignazio. La definizione dogmatica di Calcedonia nella cristologia italiana contemporanea. Roma: Pontificia Università Gregoriana, 2007.

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Michele, Di Marco, ed. Efeso e Calcedonia. Città di Vaticano: Libreria Editrice Vaticana, 1997.

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Chalcedonian power politics and the demise of Pachomian monasticism. Claremont, Calif. 831 N. Dartmouth Ave., Claremont 91711-6178): Institute for Antiquity and Christianity, 1989.

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Antonio, Ducay, and Pontificia Università della Santa Croce., eds. Il Concilio di Calcedonia 1550 anni dopo. Città del Vaticano: Libreria Editrice Vaticana, 2003.

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van, Oort J., and Roldanus J, eds. Chalkedon: Geschichte und Aktualität : Studien zur Rezeption der christologischen Formel von Chalkedon. Leuven: Peeters, 1997.

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Karekin. The Council of Chalcedon and the Armenian Church. [S.l: s.n.], 2006.

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Nersoyan, H. J. The Christology of the Armenian Orthodox Church. 2nd ed. Jerusalem: St. James Press, 2001.

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Zisis, Feodor. I︠A︡vli︠a︡etsi︠a︡ li Armi︠a︡nskai︠a︡ T︠S︡erkovʹ Pravoslavnoĭ? Sergiev Posad: Obraz, 2005.

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Book chapters on the topic "Council of Chalcedon (451 : Chalcedon) http"

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Pereira, Matthew J. "CHAPTER 4: THE COUNCIL OF CHALCEDON: 451. IN SEARCH OF A NUANCED AND BALANCED CHRISTOLOGY." In Seven Icons of Christ, edited by Sergey Trostyanskiy, 159–222. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463236939-009.

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Menze, Volker L. "Introduction." In Patriarch Dioscorus of Alexandria, 1—CIP28. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192871336.003.0001.

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Abstract Scholars have postulated that the Council of Chalcedon in 451 present the peak of ancient Christological development. The short introduction, however, points out that summoning the Council of Chalcedon in 451 was to some extent completely incidental. The summoning of the council and the consequences of it must have been largely unexpected for contemporaries; historians should beware of historical determinism. The focus of the book is on Dioscorus, patriarch of Alexandria 444–451, and one of the major protagonists during the fifth-century Christological controversy. He has hardly ever received any serious discussion, and his image is still distorted in modern scholarship. The book attempts to rectify this and sets his career within the context of ecclesiastical politics.
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Hooker, Morna D. "Chalcedon and the New Testament." In The Making and Remaking of Christian Doctrine, 73–94. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198267393.003.0005.

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Abstract When more than 500 bishops gathered together in the Church of St Euphemia at Chalcedon in October AD 451, a copy of the scriptures was placed in the Centre of the Council as a symbol of the fact that their deliberations began from scripture, and that they believed themselves to be expounding scripture. The definition they eventually produced was an interpretation of the Nicene Creed, and that in turn was understood to be an exposition of scripture.
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Smith, Mark S. "The Idea of Nicaea at Chalcedon (451)." In The Idea of Nicaea in the Early Church Councils, AD 431-451, 171–207. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198835271.003.0007.

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The emperor Marcian sought at Chalcedon to solve the problem of Nicaea’s reception once and for all, by presenting his oecumenical council as not only the repetition, but also the completion, of Nicaea’s work—seen especially in his desire for the council to promulgate a new statement of faith. The chapter begins with several case studies from the Chalcedonian acta, which demonstrate how problematic the flexibility of ‘Nicaea’ as a cypher of orthodoxy had become by 451. The chapter then explores Marcian’s attempt to make his case for a new ‘Definition’ of the faith to the bishops at Chalcedon. For instance, by re-narrating the Nicene past to include the contribution of Constantinople 381, Marcian provided a precedent for further credal statements, and so blunted the force of ‘Canon 7’ (according to its construal at Ephesus II). The Chalcedonian acta, however, suggest that Marcian met with substantial episcopal opposition in his endeavour, precisely because he was seen as violating Nicaea’s unique status. The chapter then considers the Definition itself, and its earliest reception.
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"The Aftermath of the Council of Chalcedon (451)." In John of Tella’s Profession of Faith, edited by Volker Menze and Kutlu Akalin, 3–6. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463216436-003.

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Graumann, Thomas. "Original Acts and Documents at Chalcedon (AD 451)." In The Acts of the Early Church Councils, 57–82. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198868170.003.0006.

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The analysis of document-reading conducted at the first session of Chalcedon brings to light the deliberate use of different textual objects that is decisive for understanding the session. The imperial instructions for the earlier council of Ephesus (449 AD) were read from a codex, shown to be a government register of imperial correspondence and independent of the acts of the council that contain the same texts again. The acts of the Ephesine Council, by contrast, were recited from a different document, which can be identified as the unpublished draft-original of its record. It is called a schedarion and comes in the physical shape of a (sc)roll. The use of this format, shown as characteristic of original conciliar acts, is assessed for its practical utility, the reading strategies consequent upon it, and the symbolic charge the council-rolls gain as objects.
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7

Menze, Volker L. "Conclusion." In Patriarch Dioscorus of Alexandria, 186–200. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192871336.003.0006.

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Abstract The conclusion briefly discusses the succession of Dioscorus as patriarch of Alexandria. At the same time, Dioscorus was sent into exile in Paphlagonia/Turkey where he died in 454. Although only deposed and not condemned as heretic at the Council of Chalcedon in 451, Dioscorus was immediately regarded as heretic in the Latin West. Eastern Chalcedonians also regarded him a heretic while the opponents of Chalcedon presented him as confessor for the faith. In the Coptic and Syriac traditions his sanctification began already in the fifth century. Neither the image of Dioscorus as condemned heretic nor as saint does justice to the historical Dioscorus as the book intends to prove.
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8

DelCogliano, Mark. "Acts of the Council of Chalcedon (October 451):." In The Cambridge Edition of Early Christian Writings, 49–116. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781009057103.004.

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9

Menze, Volker L. "The Black Swan of Chalcedon and Dioscorus’ Deposition." In Patriarch Dioscorus of Alexandria, 151–85. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192871336.003.0005.

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Abstract The Council of Chalcedon in 451 is accepted as the fourth ecumenical council in the western church traditions. It is usually regarded as rectifying the misdeeds of the Second Council of Ephesus, the ‘robber-council’ which took place two years earlier. But the chapter shows that the council was procedurally hardly any better handled than the ‘robber-council’. The first session might look like a heresy trial of Dioscorus at first sight but it is rather a very confused appeal hearing. The order of the following sessions has been much debated, but the present chapter offers a new hypothesis that fits the evidence better than previous reconstructions. In the third session Dioscorus was deposed—not condemned as it can still sometimes be found in the literature. Although Pope Leo and a few other dyophysites might have really regarded him as a heretic, he was deposed because a scapegoat was needed for the Second Council of Ephesus. Emperor Theodosius who had largely been responsible for the procedural framework could not be accused so that Dioscorus as former president of the council was the obvious choice. Against major resistance, the Council also endorsed Leo’s Tome and issued a dyophysite formula of faith. With Dioscorus’ deposition, the post-Chalcedonian quarrels started which were going to last until the seventh century.
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Hamilton, Alastair. "Introduction." In The Copts and the West, 1439–1822, 1–6. Oxford University PressOxford, 2006. http://dx.doi.org/10.1093/oso/9780199288779.003.0001.

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Abstract The Copts once formed a vast Christian community which stretched up the Nile deep into Nubia, with churches in the Egyptian towns and monasteries in the Nile Delta, along the great river and in the Eastern and Western Deserts. Part of the far broader movement of ‘Mono- physites’, consisting of Armenians and Syrian Jacobites in the north and Ethiopians, in communion with the Egyptians, in the south, the Church of Alexandria broke away from the main Christian Church after the Council of Chalcedon in 451. Even if the Copts became a minority at some time after the Muslim occupation of Egypt in the seventh century, they have always been an integral part of the Egyptian world.
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