Relevant bibliographies by topics / Council of Constantinople

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Academic literature on the topic 'Council of Constantinople'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 January 2023

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Journal articles on the topic "Council of Constantinople"

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Коробов, Владимир Сергеевич. "Council of Constantinople 1166." Theological Herald, no. 1(44) (March 15, 2022): 56–75. http://dx.doi.org/10.31802/gb.2022.44.1.003.

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Статья посвящена описанию заседаний и богословскому разбору решений Константинопольского Собора 1166 г. Собрание было созвано для выяснения правильного толкования слов Христа: «Отец Мой более Меня» (Ин. 14, 28). Цель настоящей статьи - показать причину богословских противоречий и оценить решения Собора. Структура статьи имеет следующую рубрикацию: источники, историческая ситуация, ход Собора, последствия Собора и его богословие. Собор принял следующие толкования Ин. 14, 28: «Причины», «по человечеству», «чести» и «утешения учеников» - и осудил толкования: «мысленного разделения» и «лица общей человеческой природы». Толкование кеносиса вначале было осуждено, но в окончательных решениях о нём не упоминается. Суть противоречий вращалась между несторианскими и монофизитскими тенденциями. Так, например, одни богословы говорили, что если понимать слово «меньше» применительно к человечеству, то это приведёт к нарушению ипостасного союза. В свою очередь, другие считали, что увлечение идеей обожения грозит уклонением в монофизитство. В данном случае действительно можно было прийти к признанию человечества лишь умозрительно или в «мысленном разделении» («κατ’ ἐπίνοιαν διαίρεσιν»). Именно так случилось с осуждёнными митрополитом Керкирским Константином и игуменом Иоанном Ириником. The article is devoted to the description of the meetings and the theological analysis of the decisions of the Council of Constantinople in 1166. The meeting was convened to clarify the correct interpretation of the words of Christ: «My Father is greater than I» (Jn. 14, 28). The purpose of this article is to show the cause of the theological contradictions and evaluate the decisions of the Council. The structure of the article has the following headings: sources, historical situation, the course of the Council, the consequences of the Council and its theology. The Council adopted the following interpretations of Jn. 14, 28: «Reasons», «according to humanity», «honor» and «comfort of the disciples» - and condemned the interpretation: «mental division» and «face of common human nature». The interpretation of the kenosis was at rst condemned, but it is not mentioned in the nal decisions. The essence of the contradictions revolved between Nestorian and Monophysite tendencies. So, for example, some theologians said that if we understand the word «less» in relation to humanity, then this will lead to a violation of the hypostatic union. In turn, others believed that the fascination with the idea of dei cation threatens to deviate into Monophysitism. In this case, it was really possible to come to the recognition of humanity only speculatively or in «mental division» («κατ’ ἐπίνοιαν διαίρεσιν»). This is exactly what happened to the condemned Metropolitan Konstantin of Corfu and Abbot John Irinikos.
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Коробов, Владимир Сергеевич. "Council of Constantinople 1170." Theological Herald, no. 4(43) (December 21, 2021): 48–63. http://dx.doi.org/10.31802/gb.2021.43.4.003.

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Статья посвящена описанию заседаний и богословскому разбору решений Константинопольского Собора 1170 г. Этот Собор являлся логическим продолжением предшествующего Собора 1166 г., который исследовал вопрос о правильном толковании слов Спасителя: « Отец Мой более Меня » (Ин. 14, 28). Цель настоящей статьи - показать, почему осуждённые толкования: «разделение по примышлению» («κατ’ ἐπίνοιαν διαίρεσιν») и «общего лица» - являлись еретическими, хотя имели начало в святоотеческих творениях. Структура статьи имеет следующую рубрикацию: источники, ход Собора, итоги Собора и его последствия, богословие. Толкования: «разделение по примышлению» и «общего лица» - уводили православную мысль в сторону монофизитства. Принцип «разделения по примышлению» не употреблялся прп. Иоанном Дамаскином применительно к Ин. 14, 28, а митрополит Константин Керкирский применил его по своему усмотрению. Оба толкования были схожи между собой не только потому, что опирались на один и тот же источник, но и потому, что относили слова Христа к несуществующей природе. The article is devoted to the description of the meetings and the theological analysis of the decisions of the Council of Constantinople in 1170. This Council was a logical continuation of the previous one, which examined the question of the correct interpretation of the words of the Savior: «My Father is greater than Me» (John 14:28). The purpose of this article is to show why the condemned interpretations of «division by mental representation» («κατ’ ἐπίνοιαν διαίρεσιν») and «common person» were heretical, although they had their origin in patristic creations. The structure of the article has the following headings: Sources, The Course of the Council, The Results of the Council and Its Consequences, Theology. The interpretations of «division by mental representation» and «common person» led Orthodox thought towards Monophysitism. The principle of «division by mental representation» was not used by St. John Damascene applied to John 14:28, and Metropolitan Constantine of Kerkir applied it at his own discretion. Both interpretations were similar, not only because they relied on the same source, but because they attributed the words of Christ to a non-existent nature.
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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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Gratsianskiy, Mikhail. "The Elevation of the See of Constantinople at the Council of Chalcedon: The Course of the Procedure." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (December 28, 2021): 236–51. http://dx.doi.org/10.15688/jvolsu4.2021.6.19.

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Introduction. Despite multiple references to the proposed topic in the scholarly literature, it still seems relevant to identify and consistently describe the entire set of measures taken at the Council of Chalcedon in order to raise the status of the see of Constantinople. Methods. The work is based on the application of the historicalcritical method of analysing source data of the original text, compiled in Greek and Latin. Analysis. The article consistently describes and analyses the church-political steps and actions taken during the conciliar meetings, which paved the way for the elevation (“addition to honour”) of the see of Constantinople, which took place during the 17th conciliar act. These measures included the corroboration of the status of the Council of Constantinople in 381 as the Second Ecumenical Council, the use of the ecclesiastical and political actions of the see of Constantinople in the previous period as court of appeal and “superprovincial” instance as precedents, as well as a demonstration of the equal status of the Archbishop of Constantinople in relation to his Roman counterpart. The result was the adoption of the so-called 28th canon and its approval by the officials presiding at the council, and then by the emperor Marcian himself. Results. The author concludes that the actions taken by the officials, who were presiding at the council, and the representatives of the Church of Constantinople during the council were planned and consistently aimed at establishing the equal honour of the see of Constantinople in relation to the see of Rome and its second place in regard to the latter. He also points to certain similarities in the process of elevation of both sees.
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Chrysos, Evangelos. "The Council of Constantinople in 869–70: A Minority Council." Annuarium Historiae Conciliorum 49, no. 1 (April 28, 2020): 138–61. http://dx.doi.org/10.30965/25890433-04901008.

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Abstract The Council of Constantinople of 869 was convoked by Emperor Basil I on the demand of pope Hadrian II aiming at concluding the causa Ignatiana et Photiana, actually at the definite condemnation of Patriarch Photius and his followers. The Council in Western historiographical and canonical tradition labelled as the Eighth Ecumenical Council, was in fact a minority council. The instruction of Pope Hadrian II to his representatives in Constantinople that they should collect handwritten libelli emendationis or satisfactionis by all invited bishops as a conditio sine qua non for being permitted to participate at the Council, forced hundreds of invited bishops to choose – with the exception of merely 102 of them – to abstain from participation.
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Frank, G. L. C. "The Council of Constantinople II as a Model Reconciliation Council." Theological Studies 52, no. 4 (December 1991): 636–50. http://dx.doi.org/10.1177/004056399105200402.

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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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Kovács, Péter. "Valerianus Bassianensis – A Pannonian bishop at the Council of Chalcedon?" Acta Archaeologica Academiae Scientiarum Hungaricae 73, no. 1 (June 3, 2022): 51–55. http://dx.doi.org/10.1556/072.2022.00004.

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Abstract In his paper the author deals with the Acts of the Council of Chalcedon where a certain Valerian, the bishop of a settlement called Bassiana emerged several times. As he attended the synod of 448 at Constantinople as well, he lived in Constantinople most probably as refugee. Following E. Schwartz's correction, the author also comes to the conclusion that Valerian was mistakenly identified as the African bishop in the original Greek list and he was rather the bishop of the Pannonian Bassianae. He had to flee from his hometown to Constantinople because of the Hun occupation in 441 as his province already belonged to East Rome.
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Gray, Patrick. "Ecumenical Dialogue, Ecumenical Council, and Constantinople II." Toronto Journal of Theology 3, no. 1 (March 1987): 50–59. http://dx.doi.org/10.3138/tjt.3.1.50.

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Wessling, Jordan. "Crisp on Conciliar Authority." Philosophia Christi 23, no. 1 (2021): 43–52. http://dx.doi.org/10.5840/pc20212316.

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In Analyzing Doctrine: Toward a Systematic eology, Oliver Crisp infers from a general principle concerning God’s providential care for the church that it is implausible that God would allow substantial error on the central theological promulgations of an ecumenical council. is conclusion is then used specifically against contemporary neo-monothelites, who consciously contravene the dyothelite teachings of the third Council of Constantinople. In this paper, I raise several doubts about the inference utilized by Crisp against these neo-monothelites, and I seek to point to a more promising manner of upholding the deliverances of the ecumenical councils.
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Dissertations / Theses on the topic "Council of Constantinople"

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Bryant, Jared R. "The role of Gregory of Nazianzus in the Council and Creed of Constantinople (381)." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1203.

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Pigott, Justin Matthew. "Reading councils backwards: Challenging teleological perspectives of Constantinople’s ecclesiastical development from 381 to 451." Thesis, Australian Catholic University, 2016. https://acuresearchbank.acu.edu.au/download/fd7918943836e74d9fa5f151482a28738bede10ab740680e4025a905e752f02f/2374563/Pigott_2016_Reading_councils_backwards_challenging_technological_perspectives.pdf.

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The period from the First Council of Constantinople (381) to the Council of Chalcedon (451) is considered to be a formative one in the development of Constantinople’s self-identity and confidence as an ecclesiastical authority. Traditional representations of Constantinople during this era portray a see that was experiencing meteoric growth in episcopal authority and was increasingly attempting to assert supremacy over the churches of the east as well as challenge Rome’s authority in the west. However, it is the contention of this thesis that such a view is informed by a highly teleological perspective of Constantinople’s earliest history. Constantinople’s future significance as the centre of eastern Christianity and foil to Rome have seen perceptions of the Constantinopolitan see of the late fourth and early fifth centuries subsumed into the broad and far-reaching narratives that are synonymous with the city and its Byzantine legacy. By re-examining this seventy-year period through a close consideration of the unique theological, political, and demographic characteristics specific to the Constantinople of the time, this thesis will argue that the city’s political importance and imperial symbolism significantly preceded the development of a bishopric with the necessary institutional strengths to cope with the city’s meteoric growth. The intermingling of imperial and episcopal politics, the city’s lack of theological heritage, and the diversity of the city’s mushrooming population would cause the Constantinopolitan bishops of this period immeasurable difficulties. Eschewing the supra-narrative of Constantinople’s rise to global prominence, and repositioning the councils of 381 and 451 and the decades between them within a local Constantinopolitan context, I argue that the pronouncements of both canon 3 of Constantinople I and canon 28 of Chalcedon are not indicative of a see growing in geo-ecclesiastical confidence but were in fact responses to systemic weaknesses internal to a struggling episcopate.
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Maltais, Simon. "La primauté d'honneur du patriarcat de Constantinople au Ve siècle : l'apport de Jean Chrysostome tel que présenté par ses contemporains." Thèse, 2009. http://hdl.handle.net/1866/3841.

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S’il est généralement reconnu que le processus d’institutionnalisation de l’Église s’est accéléré au IVe siècle, certaines de ses étapes nous sont moins connues. Ce mémoire cherche à évaluer l’importance de Jean Chrysostome dans l’émergence de la primauté d’honneur de Constantinople. Après une étude attentive du troisième canon du concile de Constantinople I mise en relation avec l’opinion de trois auteurs contemporains, c’est-à-dire Palladius d’Hélénopolis, Socrate de Constantinople et Sozomène, il ressort de ce travail que l’épiscopat de Jean Chrysostome a favorisé l’implantation de cette prééminence dans l’Église. L’analyse des modalités de la primauté d’honneur de Constantinople montre bien qu’historiquement, les évêques de l’ancienne et de la nouvelle Rome n’ont pas construit leur primat à l’aide des mêmes arguments. L’explicitation de ces éléments ne se veut pas une prise de position dans les débats oecuméniques actuels, mais plutôt un préliminaire permettant une meilleure compréhension des données du problème.
Even though it is generally accepted that the Church institutionalization process accelerated in the IVth century, some of its steps are less known. This dissertation tries to assess John Chrysostom’s importance in the emergence of Constantinople’s primacy of honour. After a thorough study of the third canon of the council of Constantinople I and of the opinion of three contemporary authors, namely Palladius of Helenopolis, Socrates of Constantinople and Sozomenos, the results of this works are that John Chrysostom’s episcopate fostered the implementation of this preeminence in the Church. The analysis of the terms of the primacy of honour of Constantinople shows that historically, the bishops of Old and New Rome did not build their primacy with the same arguments. Clarifying these elements is not a way to make a stand in the current ecumenical debate, but rather is a preliminary step to a better understanding of the problem.
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Rukuni, Rugare. "The schism, hellenism and politics : a review of the emergence of ecumenical orthodoxy AD 100-400." Diss., 2018. http://hdl.handle.net/10500/25291.

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For many Christians the names ‘Constantine’ and Nicaea are not a familiar idea. In instances where they do recognize these names, they tend to be prejudiced towards the ‘pagan emperor’ and the ‘venerated council’ (Olson 1999:160). The importance of the First Nicene Council and the emperor’s role in the council may be seen as historical only. However, the events related to the development of the Nicene orthodoxy and the role the emperor played in the development of the relations between politics and religion are still influencing the lives of Christians today and therefore, these important events are in need of a review, this time from an African perspective. A probe into the imperial religious-political play may hold many significant answers in relation to contextualization, enculturation, dogmatic teaching, and the relationship between the church and state, amongst other things. In this dissertation document analysis is used in literature study to establish the significance of one of the interactive factors in the period leading to the first ecumenical council. Using a tri-categorical classification of the era, this study reviews the Jewish-Christian schism, Hellenism, and ultimately the role of imperial politics in the development of Christianity. The Jewish-Christian schism refers to the separation between Judaism and Christianity as the conceptive stage of the dynamics through which ecumenical orthodoxy was formed. Hellenism broadly refers to the integration of philosophy with Christianity. Finally, imperial politics was the political dynamic that contributed to the formation of ecumenical orthodoxy. This facilitated an investigation of the era between AD 70 and 325, enhancing a revisionist approach to Constantine, the Nicene Council and the orthodoxy that emerged post AD 325 – with an implied deduction of ecclesiastical polities which became an unconventional phenomenon. The study, engaging with primary sources and specialist scholarship on the era, derived and developed a revisionist approach on Constantinian influence upon Christianity. In the findings the ecclesiastical polity appeared as the significant influence in the shaping of ecumenical orthodoxy. The ecclesiastical polity itself being a factor of the very process of self-definition and contextualization. The significance of enculturation as established in the research implied cultural diversity as a major factor in the formation of religious orthodoxy, xix hence this implied the Jewish Christian schism as the departure point of enquiry. The research implied the development of social models as an interpretation and analysis of the hypothesis. The aforementioned social models had implications for Christian/religious eras even post the one at study. Therefore, making the hypothesis a tool of measuring the interaction of politics, socio-ethnic dynamics and religion in different eras. In principle the study enables a review of history as a factor of these three elements culture, religious syncretism and politics.
Christian Spirituality, Church History and Missiology
M. Th. (Church History)
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Hilmy, Hanny. "Sovereignty, Peacekeeping, and the United Nations Emergency Force (UNEF), Suez 1956-1967: Insiders’ Perspectives." Thesis, 2015. http://hdl.handle.net/1828/5888.

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This research is concerned with the complex and contested relationship between the sovereign prerogatives of states and the international imperative of defusing world conflicts. Due to its historical setting following World War Two, the national vs. international staking of claims was framed within the escalating imperial-nationalist confrontation and the impending “end of empire”, both of which were significantly influenced by the role Israel played in this saga. The research looks at the issue of “decolonization” and the anti-colonial struggle waged under the leadership of Egypt’s President Nasser. The Suez War is analyzed as the historical event that signaled the beginning of the final chapter in the domination of the European empires in the Middle East (sub-Saharan decolonization followed beginning in the early 1960s), and the emergence of the United States as the new major Western power in the Middle East. The Suez experience highlighted a stubborn contest between the defenders of the concept of “sovereign consent” and the advocates of “International intervention”. Both the deployment of the United Nations Emergency Force (UNEF) and its termination were surrounded by controversy and legal-political wrangling. The role of UNEF and UN peacekeeping operations in general framed the development of a new concept for an emerging international human rights law and crisis management. The UNEF experience, moreover, brought into sharp relief the need for a conflict resolution component for any peace operation. International conflict management, and human rights protection are both subject to an increasing interventionist international legal regime. Consequently, the traditional concept of “sovereignty” is facing increasing challenge. By its very nature, the subject matter of this multi-dimensional research involves historical, political and international legal aspects shaping the research’s content and conclusions. The research utilizes the experience and contributions of several key participants in this pioneering peacekeeping experience. In the last chapter, recommendations are made –based on all the elements covered in the research- to suggest contributions to the evolving UN ground rules for international crisis intervention and management.
Graduate
hilmyh@uvic.ca
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Books on the topic "Council of Constantinople"

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1912-, Sherwood Polycarp, Monzel Nikolaus, Labonté Edmund, and Sieben Hermann-Josef, eds. Konstantinopel II und III. Mainz: Matthias-Grünewald-Verlag, 1990.

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Hē 6. Oikoumenikē Synodos kai hē theologia tēs. Thessalonikē: Ekdoseis P. Pournara, 1992.

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Papst Vigilius und der Dreikapitelstreit: Eine kirchengeschichtliche Abhandlung. München: In Commission bei Herman Manz, 1986.

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Constantinople), Council of Constantinople (4th 869-870. Gesta sanctæ ac universalis octavae synodi quae Constantinopoli congregata est. Firenze: Sismel edizioni del Galluzzo, 2012.

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Riedinger, Rudolf. Index verborum Graecorum: Quae in Actis Synodi Lateranensis a. 649 et in Actis Concilii Oecumenici Sexti continentur. Berolini: De Gruyter, 1995.

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Von Gott reden, heisst, in Bildern reden: Mythologien und begriffliche Spekulationen im frühchristlichen und byzantinischen Weltbild und die Botschaft des Fünften Ökumenischen Konzils von 553. Göttingen: V&R unipress, 2007.

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Gregory. Three poems. Washington, D.C: Catholic University of America Press, 1987.

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L'Huillier, Peter. The church of the ancient councils: The disciplinary work of the first four ecumenical councils. Crestwood, N.Y: St. Vladimir's Seminary Press, 1995.

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Tsetsēs, Geōrgios. Hē symvolē tou Oikoumenikou Patriarcheiou stēn hidrysē tou Pankosmiou Symvouliou Ekklēsiōn. Katerinē: Tertios, 1988.

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Riedinger, Rudolf. Der Codex Vindobonensis 418: Seine Vorlage und seine Schreiber. Steenbrugis: in abbatia S. Petri, 1989.

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Book chapters on the topic "Council of Constantinople"

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Sabel, Robbie. "International Law and Freedom of Navigation Through the Suez Canal." In Palgrave Studies in Maritime Politics and Security, 135–45. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-15670-0_7.

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AbstractThe Chapter commences with a study of the text and the application of the 1888 Constantinople Convention by which the Ottoman Empire agreed to apply a special regime to the Suez Canal. The Chapter continues with an analysis of the Egyptian Government's nationalization of the Canal and its statements as to the continued application of the Constantinople Convention. The next issue examined is Egypt's denial of the use of the Canal to Israeli ships and to cargoes bound for Israel. The Chapter gives the Egyptian legal justifications for this embargo based on the rights of belligerency, the language of the 1888 Convention and the 1949 Egypt-Israel Armistice Agreement. The Chapter describes the counter-legal arguments based on the cessation of belligerency, principles of the Law of the Sea, and relevant UN Security Council Resolutions. The Chapter concludes with a description of how the issue with Israel was solved in the 1979 Egypt-Israel Peace Treaty.
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Zhyrkova, Anna. "CHAPTER 5: THE COUNCIL OF CONSTANTINOPLE II: 553. A CHRISTOLOGY SEEKING REFINEMENT AND SUBTLETY." In Seven Icons of Christ, edited by Sergey Trostyanskiy, 223–76. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463236939-010.

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French, Todd E. "CHAPTER 2: THE COUNCIL OF CONSTANTINOPLE I: 381. CHRIST’S DIVINE MAJESTY AND THE IMPARTIALITY OF HIS HUMANITY." In Seven Icons of Christ, edited by Sergey Trostyanskiy, 47–98. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463236939-007.

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Tucker, Gregory. "CHAPTER 6: THE COUNCIL OF CONSTANTINOPLE III: 681. THE MORAL DYNAMISM OF CHRIST AND THE SIGNIFICANCE OF FREEDOM." In Seven Icons of Christ, edited by Sergey Trostyanskiy, 277–322. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463236939-011.

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Chadwick, Henry. "Emperor Theodosius: Council of Constantinople (381)." In East and West: The Making of a Rift in the Church, 20–26. Oxford University Press, 2003. http://dx.doi.org/10.1093/acprof:oso/9780199264575.003.0005.

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"The Second Council of Constantinople (553)." In Christian Doctrine from the Bible to the Present, 46–50. Routledge, 2017. http://dx.doi.org/10.4324/9781315081250-11.

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"The Third Council of Constantinople (681)." In Christian Doctrine from the Bible to the Present, 51–53. Routledge, 2017. http://dx.doi.org/10.4324/9781315081250-12.

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

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The desire to assure the authenticity of documents and conciliar acts observed in the councils of the fifth century finds exaggerated expression in the two later ecumenical councils of Constantinople (680–1) and Nicaea II (787). In dramatic style, the necessity to be dealing with ‘correct’ and authentic acts is performed through almost theatrical acting in the council(s). Under the personal supervision of the emperor and based on observations of differently numbered and written quires, at Constantinople the ‘falsifications’ of the acts of the previous ecumenical council are in this way detected, and expunged. At Nicaea, the patriarch and council demonstratively act out the probity of their own procedures—and thus of their theological judgement—by means of philological and codicological scrutiny, described in detail in the acts.
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Chadwick, Henry. "Schism at Antioch: The Council of Constantinople (381)." In The Church in Ancient Society, 415–32. Oxford University Press, 2001. http://dx.doi.org/10.1093/0199246955.003.0045.

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Zachhuber, Johannes. "From the Council of Constantinople to the Monenergist Controversy." In The Rise of Christian Theology and the End of Ancient Metaphysics, 218–74. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198859956.003.0008.

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In this chapter, a range of Chalcedonian thinkers is discussed. They all are historically obscure but probably flourished between the Council of 553 and the monenergist controversy beginning in the 730s. All these individuals, Pamphilus the Theologian, Theodore of Raïthu, and Leontius of Jerusalem find themselves confronted with the need to adapt inherited philosophical principles to respond to the twin challenge of the advanced Christological controversy and the new threat of tritheism. As a result, they show surprising willingness to innovate. Pamphilus and Theodore closely follow Leontius of Byzantium in making the substance central at the level of the individual too. By contrast, Leontius of Jerusalem reconstructs Cappadocian philosophy largely as a philosophy of the hypostasis. The chapter also discusses a fascinating anonymous text of Patristic philosophy, contained in Codex Coislin 387. While the contextualization and interpretation of all these texts poses major difficulties, they are remarkable for their intellectual creativity and inventiveness.
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