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Relevant bibliographies by topics / Council of Ephesus

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Academic literature on the topic 'Council of Ephesus'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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Journal articles on the topic "Council of Ephesus"

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Youssef, Youhanna Nessim. "Liturgical texts relating to Council of Ephesus (12 Tût)." Collectanea Christiana Orientalia 17 (July 20, 2020): 273–97. http://dx.doi.org/10.21071/cco.v17i0.1086.

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A good number of studies appear in the field of Church History dealing with the council of Ephesus considered as the third ecumenical council. In this paper, we will study the date of this council that occurs in the liturgical books. We will provide the reader with the relating liturgical texts.

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Graumann, Thomas. "An Early Collection of Acts from the Council of Ephesus (431) in Antioch." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 25, no. 3 (December 1, 2021): 452–78. http://dx.doi.org/10.1515/zac-2021-0034.

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Abstract The keeping, storage and circulation of documents and acts created by the eastern (anti-Cyrillian) bishops at the council of Ephesus (431) is obscure. A letter by Theodoret written on the eve of the Second Council of Ephesus provides an exceptional window into a set of documents relating to the occasion and stored at Antioch at the time. The description reveals the overall scope and character of this set of documents, including some aspect of their probable materiality, and the tendencies and purposes guiding their compilation. It further allows to tentatively identify several of the documents mentioned with those surviving in later collections.

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Outler, Albert C. "Theodosius' Horse: Reflections on the Predicament of the Church Historian." Church History 57, S1 (March 1988): 9–19. http://dx.doi.org/10.1017/s0009640700062909.

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The second general council of Ephesus was convened on August 8, 449, and adjourned some fourteen days later by the legates of Theodosius II, who promptly confirmed the council's canons and decrees. It had been as regular, or irregular, as Nicea I or Ephesus I had been, and far more general than the Constantinopolitan synod of 381. Its chief importance lay in registering another splendid victory for the Alexandrines. The “school” of Antioch was shattered beyond repair; Pope Leo and the Westerners were walled off and weakened; the bare notion of “two natures” was branded as Nestorian; every principal see in the East was manned by a henchman of Dioscoros. Moreover, the emperor and his grand chamberlain (the eunuch Chrysaphius, godson to Eutyches) were prepared to support Alexandrine policy with police power.

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Burns, Stuart K. "Pseudo-Macarius and the Messalians: The Use of time for the Common Good." Studies in Church History 37 (2002): 1–12. http://dx.doi.org/10.1017/s0424208400014613.

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In the year AD 431 the Council of Ephesus anathematized the ‘Messalians’ (Syriac) or ‘Euchites’ (Greek) – both terms meaning ‘those who pray’ – referring to them as ‘impious’ and ‘contaminating’. A defining characteristic of this group was their emphasis on constant prayer. The Messalian phenomenon, which originated in Syria and Mesopotamia, spread to Armenia and Asia Minor during the late fourth century, causing concern amongst the ecclesiastical hierarchy of many areas. In condemning the movement in AD 431 the Council of Ephesus confirmed the judgement of the synods of Antioch (c. 380) and Side (c. 390) that the Messalians, who were also known as ‘enthusiasts’, were a dangerous and divisive group who rejected work and discipline for the sake of prayer and individual advancement. The Messalians could be considered negligent and wasteful in their use of time.

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Petek, Nina, and Jan Ciglenečki. "Prvi koncili u kršćanstvu i budizmu Strukturne analogije i povijesne sličnosti." Obnovljeni život 74, no. 1 (January 19, 2019): 15–32. http://dx.doi.org/10.31337/oz.74.1.2.

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It is well known that the ecumenical councils convening throughout the history of the Church — the Council of Nicaea in 325 A.D., the Council of Constantinople in 381 A.D., the Council of Ephesus in 431 A.D. and the Council of Chalcedon in 451 A.D.— were of great import. It is much less known, however, that centuries before the first Christian councils, a similar process was taking place in ancient India. At the Councils of Rajagrha in 486 B.C., Vaishali in 386 B.C., Pataliputra in 250 B.C., Sri Lanka in 29 B.C. and Kashmir in 72 A.D., Buddhist monks resolved to set forth dogmas, to put them in writing and to draw the line between orthodox and false doctrines. Generally speaking, the first councils, both in the West and in the East, were convened due to the need to preserve original doctrines. In addition, original teachings had to be canonised and systematised. Also, the process of including religious doctrines into imperial politics is characteristic of two royal personages, namely, the Indian king Aśoka and the Roman Emperor Constantine the Great. Both were actively involved in the councils of their day and contributed decisively to the further development and consolidation of both Buddhism and Christianity respectively.

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Price, Richard. "Politics and Bishops’ Lists at the First Council of Ephesus." Annuarium Historiae Conciliorum 44, no. 2 (June 20, 2012): 395–420. http://dx.doi.org/10.30965/25890433-04402008.

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ANGHELESCU, Gheorghe F. "THE HOLY EMPRESS PULCHERIA IN LIGHT OF RECENT RESEARCH." International Journal of Theology, Philosophy and Science 6, no. 10 (May 23, 2022): 55–60. http://dx.doi.org/10.26520/ijtps.2022.6.10.55-60.

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As an image of virginity and a model of Augusta, Empress Pulcheria of Byzantium played a remarkable role in the Christological controversies of the 4th and 5 th centuries, being a witness to the rejection of Nestorianism at the Third Ecumenical Council (Ephesus, 431), and equally of Eutichianism (Monophysitism) at the Fourth Ecumenical Council (Chalcedon, 451) where she also participated. According to modern research, her feminine profile is complex, although the Church has kept a pious memory of her, dedicating two days of homage in the Synaxarion to her, on February 17, along with her husband, Emperor Marcian, and on September 10.

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Graumann, Thomas. "Council Proceedings and Juridical Process: The Cases of Aquileia (AD 381) and Ephesus (AD 431)." Studies in Church History 43 (2007): 100–113. http://dx.doi.org/10.1017/s0424208400003132.

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In exile in a remote and desolate place, Nestorius was still bitter about the Council of Ephesus (AD 431) some twenty years after the event. He remembered it as a travesty of a tribunal: ‘I was summoned by Cyril, who had assembled the Council […]. Who was judge? Cyril. Who was the accuser? Cyril. […]. Cyril was everything.’ In view of his condemnation, and in identifying Cyril’s activities on the occasion with roles usually played out in a court case, Nestorius recognized the basic pattern of proceedings of the council as that of a trial. Yet, in taking over all the major roles in such a trial simultaneously, Cyril had made a mockery of all proper judicial procedure. Minimum standards of proper procedure had been violated, and Nestorius, in his outburst against Cyril’s misconduct, expects his audience to recognize the fact and share his expectations of due process. However, his frustration with the council runs deeper than a mere dispute over correct procedure. Nestorius is even more deeply angered by the apparent lack of proper examination of his theology. Even if he is not explicit on the point, it seems obvious that he had expected the council to be something altogether different from a trial, something more closely resembling a philosophical dialogue or substantive doctrinal debate. In fact, the emperor’s letter of invitation had expressed a similar expectation, in that it had called for an open-ended discussion of theological difficulties and admonished the participants of the council to aim for an amicable consensus.

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Price, Richard. "Fact and Fiction, Emperor and Council, in the Coptic Acts of Ephesus." Annuarium Historiae Conciliorum 46, no. 1-2 (June 20, 2014): 9–26. http://dx.doi.org/10.30965/25890433-0460102003.

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Brennan, Walter T. "Mary, Mother and Disciple—From the Scriptures to the Council of Ephesus." Listening 24, no. 1 (1989): 80. http://dx.doi.org/10.5840/listening198924118.

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Dissertations / Theses on the topic "Council of Ephesus"

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Frenkel, Luise Marion. "Theodotus of Ancyra's homilies and the Council of Ephesus (431)." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607681.

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Khoshaba, Philippe. "De Mar Babaï le Grand à Mar Denkha IV : la Déclaration christologique commune assyro-catholique de 1994." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK005.

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La Déclaration christologique commune signée à Rome en 1994 entre l’Église catholique et l’Église assyrienne témoigne d’une volonté réelle de retour à la foi une et commune entre les deux Églises. Elle met un terme à une séparation datant du Ve siècle, lors des querelles christologiques entre les deux patriarches Nestorius et Cyrille d’Alexandrie. L’Église de l’Orient vit, depuis toujours, un double isolement : l’un géographique, politique et culturel car située jadis en dehors des frontières de l’Empire romain, et l’autre dogmatique et ecclésiologique dû à sa défense de maîtres œcuméniques condamnés tels Nestorius et Théodore de Mopsueste. Elle exploite des termes anthropologiques kyana (nature), qnoma et parsopa (personne), de la langue syriaque, à la base des controverses et des incompréhensions sur la personne une du Christ. Dans ce débat, le rôle de Mar Babaï le Grand, au VIIe siècle, est capital, car il donne, dans son livre Liber de Unione, une définition précise de ces termes et systématise la théologie syro-orientale. Il est à l’origine de la confession christologique : deux natures, deux qnomé en une personne. La Déclaration christologique de 1994, révèle au monde ce qui unit les deux Églises : la personne du Christ. Elle est le fruit d’un travail concerté du Conseil pontifical pour la promotion de l’unité des chrétiens et de l’Église de l’Orient. Le désir de Mar Denkha IV, de signer un accord christologique avec Rome a rencontré celui d’André de Halleux, du côté catholique et de Mar Bawai Soro, du côté assyrien. Le Comité mixte assyro-catholique poursuit cette tâche en vue de l’unité, de 1995 à 2004, épaulé par la Fondation « Pro Oriente ». En 2005, le dialogue est suspendu avec le refus de la signature de l’accord sur les sacrements par les Assyriens. L’année 2007, laisse entrevoir une reprise possible du dialogue entre les deux partis
The Common Christological Declaration signed in Rome in 1994 between the Catholic Church and the Assyrian Church testifies to a genuine desire for a return to the common faith between the two Churches. It puts an end to a separation dating from the 5th century, due to the Christological quarrels between the two patriarchs Nestorius and Cyril of Alexandria.The Church of the East has always had a double isolation: one geographical, political and cultural since it was formerly outside the borders of the Roman Empire, and the other dogmatic and ecclesiological due to its defense of ecumenical masters condemned such as Nestorius and Theodore de Mopsueste. It exploits the anthropological terms kyana (nature), qnoma and parsopa (person), of the Syriac language, at the basis of the controversies and misunderstandings on the one person in Christ. In this debate, the role of Mar Baba the Great in the seventh century is crucial, for in his book Liber de Unione he gives a precise definition of these terms and systematizes Syro-Oriental theology. He is at the origin of the Christological confession: two natures, two qnome in one person. The Christological Declaration of 1994 reveals to the world what unites the two Churches: the person of Christ. It is the result of a concerted effort by the Pontifical Council for the Promotion of the Unity of Christians and the Church of the East. The desire of Mar Denkha IV to sign achristological agreement with Rome met that of André de Halleux on the Catholic side and Mar Bawai Soro on the Assyrian side. The Assyro-Catholic Joint Committee continued this task with a view to unity, from 1995 to 2004, supported by the "Pro Oriente" Foundation. In 2005, the dialogue was suspended with the refusal of the Assyrians to sign the agreement on the sacraments. The year 2007, aims at resuming the dialogue between the two parties

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Železník, Pavel. "Rozbor druhých listů z korespondence Cyrila Alexandrijského s Nestóriem." Master's thesis, 2018. http://www.nusl.cz/ntk/nusl-384188.

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This master's thesis is dedicated to the theological disputation upon the using of the title Theotokos for Virgin Mary that had been finally resolved at the Third Ecumenical Council in Ephesus in 431 AD. The first part deals with the crucial moments of deepening theological knowledge in the Church history in order to show a development of the disputation mainly in the 3rd and 4th century. Although Christology wasn't the main theme of the teachings of the Church in that early period some of the theologians especially Irenaeus, Origen, Paul of Samosata and Apollinaris of Laodicea also raised some issues in the field of Christology. The end of the first part offers an inside into the theological mindset of both sides of the disputation - Diodorus of Tarsus and Theodor of Mopsuestia on the one side and the Orthodox fathers Athanasius, the Cappadocian Fathers, Didymus the Blind and John Chrysostome on the other side. The second part presents the written sources of the disputation and offers an insight to its beginning and development. The third and main part focuses on the correspondence between Cyril of Alexandria and Nestorius mainly on their Second Epistles containing the major topics of the disputation. It discusses a content of these two epistles and also analyses and compares theological arguments of both...

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Books on the topic "Council of Ephesus"

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editor, Tetz Martin, Paramelle Joseph translator, Neyrand Louis translator, Eutherius, Tyanensis, active 5th century, Eutherius, Tyanensis, active 5th century, Eutherius, Tyanensis, active 5th century, and Eutherius, Tyanensis, active 5th century, eds. Protestation ; Lettres. Paris: Editions du Cerf, 2014.

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Thedotus of Ancyra's homilies and the Council of Ephesus (431). Leuven: Peeters, 2015.

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The Roman primacy, A.D. 430-451. London: Longmans, Green, 1990.

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La "Tragedia" de Efeso (431): Herejía y poder en la antigüedad tardía. Santander: Universidad de Cantabria, 1995.

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Gelasius, of Cyzicus, fl. 475, ed. Historia ecclesiastica =: Kirchengeschichte. Turnhout: Brepols, 2008.

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The church of the ancient councils: The disciplinary work of the first four ecumenical councils. Crestwood, N.Y: St. Vladimir's Seminary Press, 1996.

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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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Die koptischen Akten der Konzile von Nikaia und Ephesos: Textfragmente und Handschriften in Paris, Turin, Neapel, Wien und Kairo : in Parallelzeilen herausgegeben, bearbeitet und übersetzt. Basel: Verlag Christoph Brunner, 2015.

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Clayton, Paul B. The christology of Theodoret of Cyrus: Antiochene christology from the Council of Ephesus (431) to the Council of Chalcedon (451). Oxford: Oxford University Press, 2006.

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Conflitti politico-ecclesiastici in oriente nella tarda antichità: Il II Concilio di Efeso (449). Madrid: Servicios de Publicaciones, Universidad Complutense, 2001.

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Book chapters on the topic "Council of Ephesus"

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Trostyanskiy, Sergey. "CHAPTER 3: THE COUNCIL OF EPHESUS: 431. THE ONTOLOGICAL STATUS OF THE PERSONAL UNITY OF GOD AND HUMANITY." In Seven Icons of Christ, edited by Sergey Trostyanskiy, 99–158. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463236939-008.

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Menze, Volker. "Blessings, Bribes, and Bishops: Cyril of Alexandria, the Council of Ephesus (431), and the Making of Orthodoxy 1." In The Dangers of Gifts from Antiquity to the Digital Age, 48–64. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003302407-4.

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Smith, Mark S. "The Idea of Nicaea in the Aftermath of Ephesus." In The Idea of Nicaea in the Early Church Councils, AD 431-451, 88–139. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198835271.003.0004.

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This chapter traces the reception of Ephesus after 431. It argues that there was a complex pluriformity of divergent receptions, each embodying a subtly different construal of the Nicene faith. First, the initial struggle over the reception of Ephesus is analysed, down to the Formula of Reunion (433). Then, several distinct trajectories of Ephesine reception are traced in the years following 433: a ‘minimal Cyrilline’ reception (which acknowledged the authority of Cyril’s council and the deposition of Nestorius); a ‘moderate Antiochene’ reception (which defined the council’s achievement via the Formula of Reunion, blunting the council’s attack on Antiochene doctrine); a ‘hard-line Cyrilline’ reception (which reoriented the documentary record of Ephesus around the 22nd July session of 431); and a ‘hard-line Antiochene’ reception (which continued to reject Cyril’s council). The diversity of receptions of Ephesus was further encouraged by the varied textual forms in which the decisions of the council came to circulate.

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"THE SECOND COUNCIL OF EPHESUS." In Claiming the Mantle of Cyril, 157–82. Peeters Publishers, 2021. http://dx.doi.org/10.2307/j.ctv1vwbtnq.15.

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Smith, Mark S. "The Idea of Nicaea at Ephesus II (449)." In The Idea of Nicaea in the Early Church Councils, AD 431-451, 157–70. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198835271.003.0006.

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At Ephesus II, the Nicene construal of 448 was overturned, Eutyches’ doctrine was declared to be faithful to Nicaea, and Flavian’s contrary to it. Ephesus II reoriented the reception of Ephesus I around the 22 July 431 acta (closing off the Antiochene strategy of reading Cyril’s council via the Formula of Reunion), whilst fashioning the hitherto little-known ‘Canon 7’ of 431 into a powerful weapon against any theological statements deemed to be an addition to the Nicene Creed. Ephesus II established its own conciliar status precisely by presenting its activity as the mere recapitulation and reapplication of the all-sufficient decrees of Nicaea and Ephesus. Moreover, the articulation of this ‘idea’ of Nicaea was primarily achieved through the careful layering of textual authorities in written conciliar acta. It was precisely though a self-consciously conservative re-presentation of the faith of Nicaea that Ephesus II dramatically remoulded the Nicene identity.

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Orlandi, Tito. "SHENOUTE AND VICTOR AT THE COUNCIL OF EPHESUS." In The Rediscovery of Shenoute, 405–22. Peeters Publishers, 2022. http://dx.doi.org/10.2307/j.ctv2zx9pjp.24.

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Graumann, Thomas. "Council Acts Gathered and Organized." In The Acts of the Early Church Councils, 265–76. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198868170.003.0017.

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The protocols of individual sessions are gathered into larger units by the council’s secretaries, bringing together the records of several sessions. A frequent (but not the only) form of textual organization is the gathering of case files. The case of Eutyches’ trial allows the reconstruction of the material shape of the relevant file and the cohesion of separate minutes in one physical document. Internal textual signals for cross-referencing and interlacing such units are uncovered that support and expand these observations. The case of Cyril of Alexandria at Ephesus I singularly shows directly the president’s own initiative to have a record combining physically the minutes of a number of sessions made.

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Stroup, Christopher. "The Jerusalem Council and the Foundation of Salutaris." In The Christians Who Became Jews, 70–95. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300247893.003.0004.

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This chapter assesses how Acts of the Apostles uses the image of Jewishness constructed in Acts 2:5–13 to depict the Jewishness of Christian non-Jews in the Jerusalem council (15:1–21). Comparing the ethnic rhetoric of Acts 15 with ethnic rhetoric of the Salutaris Foundation inscription, it calls attention to wider negotiations of civic identity and within the context of formal public documents like this inscription. The Salutaris Foundation inscription, which contains the stipulations for a donation given by a wealthy citizen of Ephesus, provides a useful comparison with the Jerusalem council narrative in two primary ways. First, the inscription was composed within a decade or two of the likely publication of Acts and therefore offers a glimpse of a contemporaneous use of ethnic rhetoric. Second, a majority of the narrative of Acts takes place in an urban context, including in Ephesus. The Salutaris Foundation thus provides a securely dated and located example of the negotiation of identity within the city, demonstrating who had the power to influence identity claims and how such negotiations took place. Both Acts and the Salutaris Foundation leverage religious ideology in their respective forms of ethnic rhetoric in order to legitimate ethnic change, employing ancestral religious rhetoric, a shared sense of the flexibility of ethnic identity, and the authority of councils in ways that delimit the identity of contested populations and their religious activities.

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"95 Document of Cyril and of Memnon, Bishop of Ephesus, to the Council of Ephesus." In Letters 51–110 (The Fathers of the Church, Volume 77), 148–50. Catholic University of America Press, 2010. http://dx.doi.org/10.2307/j.ctt32b2nx.51.

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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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Conference papers on the topic "Council of Ephesus"

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Horka, Róbert. "Paradox as an expression of the inexpressible in Sedulius’ Paschal Song." In The Figurativeness of the Language of Mystical Experience. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-13.

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In the middle of the fifth century, a relatively mysterious Christian poet, Sedulius, wrote his epic composition named Paschal Song. In terms of contents, it is notably a description of Christ’s miracles according to the four Gospels. The poet is facing the reality of something that transcends the common human experience – according to what was defined by the Council of Ephesus and Chalcedon regarding the real divine and human nature of Christ. For such reason, even his poetical language is adapted, in order to describe something that contravenes common reality. A useful and suitable means for reaching this purpose is the frequently employed paradox. The reader/listener can get closer to the indescribable, unprecedented, and inexpressible mysterious nature of Christ. In this way, the author creates a very specific and elegant mystic – and his epic composition becomes a meditative text.

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