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Relevant bibliographies by topics / Council of Ephesus (431)

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Academic literature on the topic 'Council of Ephesus (431)'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Council of Ephesus (431)"

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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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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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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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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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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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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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Gratsianskiy, Mikhail Viacheslavovich. "Church of Rome and the Condemnation of Nestorios of Constantinople during the Third Ecumenical Council." Античная древность и средние века 51 (2023): 51–75. http://dx.doi.org/10.15826/adsv.2023.51.003.

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This article researches the ecclesiastical and political processes at the first stage of the Third Ecumenical Council in Ephesus in late June – early July 431, which ended with the conciliar condemnation of Patriarch Nestorios of Constantinople. The comparative critical analysis of the acts of the Third Ecumenical Council allows the author to analyse the role of Pope Celestine I in the said process, who sent his legates to the Council. The article mainly examines the acts of the council sessions on July 10–11, 431, which reflect the participation of the newly arrived Roman legates in the work of the Council. A special analysis has been made of the documents presented by the papal representatives: the personal message of Pope Celestine to the Council and his instructions given to the legates. Particular attention has been paid to the analysis of the statements the legates made at the sessions, as these have important ideological contents, reflecting the “apostolic see’s” vision of its place among the local Churches and the limits of papal jurisdiction. Additionally, the procedural aspects associated with the adoption by the Council of both the papal legates themselves and the position of the Roman see voiced by them in regard to Nestorios condemnation issue have been studied and described. However, the way the Council participants, including the Council’s chairman, Cyril of Alexandria, and other leading bishops, were reacting to the statements of the legates, has also been studied. The author has made the conclusion that, despite the declarations of papal primacy and principality in matters of ecclesiastical justice voiced by the legates, the Council did not recognize the papal leadership and undertook a number of procedural measures, as well as the final communiqué, to demonstrate the equal position of the Roman bishop among other bishops of the Roman Empire represented at the Council.

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Cooper, Kate. "Empress and Theotokos: Gender and Patronage in the Christological Controversy." Studies in Church History 39 (2004): 39–51. http://dx.doi.org/10.1017/s0424208400014984.

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Scholars have long suspected that the Byzantine cult of the Virgin Mary owed its early success to the efforts of the early Byzantine empresses. Among them, it is Aelia Pulcheria, Augusta from 414 to 453 and herself a professed virgin until her politically-charged marriage in 451, who is best known for having asserted Mary’s right to be known as Theotokos - the one who gave birth to God. Many sources suggest that the Nestorian controversy debated at the Council of Ephesus in 431 arose from an altercation between Nestorius, Bishop of Constantinople from 428 to 431, and Pulcheria. On this view, the debate over Christ’s human and divine natures turned on whether Mary had given birth to God the Son, or only to Jesus the man. It was with this in mind that in 1982 Kenneth Holum suggested that by refusing to support the cult of the Virgin as Theotokos, Nestorius had in effect challenged the imperial family’s religious authority in early fifth-century Constantinople.

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Wygralak, Paweł. "Rola biskupów Rzymu w sporach doktrynalnych starożytnego Kościoła." Vox Patrum 69 (December 16, 2018): 707–19. http://dx.doi.org/10.31743/vp.3282.

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This article presents the role of the bishops of Rome in the resolution of three doctrinal disputes (nestorianism, monophysitism, monothelitism) that hit the community of the Church between the 5th and the 7th centuries. Both the teaching of Nestorius and Eutyches were unequivocally condemned by the contemporary bishops of Rome, respectively Celestine and Leon the Great. Their teachings were confirmed by the general councils of Ephesus (431) and Chalcedon (451). Solving the problem of monothelitism has caused even more difficulties to the Holy See because of the attitude of Honorius I, who supported the erroneous teaching of the Patriarch of Constantinople, Sergei. Thus, the work discusses the actions of the subsequent bishops of Rome (especially John IV, Theodore, Martin I and Agathon) for restoring orthodoxy, which resulted in the adoption of resolutions condemning monothelitism by the Third Council of Constantinople (680-681). The article was primarily written on the basis of the preserved correspondence between heresiarchs and the bishops of Rome, the bishops of Rome and the emperors, as well as the resolutions of synods and councils.

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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 Ephesus (431)"

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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 (431)"

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

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

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Graumann, Thomas. Die Kirche der Väter: Vätertheologie und Väterbeweis in den Kirchen des Ostens bis zum Konzil von Ephesus (431). Tübingen: Mohr Siebeck, 2002.

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Hansen, Günther Christian. Historia ecclesiastica =: Kirchengeschichte. Turnhout: Brepols, 2008.

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Gelasius, of Cyzicus, fl. 475., ed. Anonyme Kirchengeschichte (Gelasisus Cyzicenus, CPR 6034). Berlin: De Gruyter, 2002.

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Council of Ephesus Of 431: Documents and Proceedings. Liverpool University Press, 2020.

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The Council of Ephesus Of 431: Documents and Proceedings. Liverpool University Press, 2022.

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Book chapters on the topic "Council of Ephesus (431)"

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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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Saito, Fumihiko. "Poverty, Empowerment and the Local Council: Views from the Grassroots." In Decentralization and Development Partnership, 77–99. Tokyo: Springer Japan, 2003. http://dx.doi.org/10.1007/978-4-431-53955-1_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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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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Menze, Volker L. "The Emperor’s Henchman." In Patriarch Dioscorus of Alexandria, 89—C3P139. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192871336.003.0004.

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Abstract After the Reunion of 433 Alexandria and Antioch were in communion again but the fragile balance of power collapsed in the 440s. Cyrillians and dyophysites regarded each other as heretics and attempted to win over as many episcopal sees as possible. It is notable—and against previous scholarly assumptions—that until 448 Dioscorus remained on the side-lines, in contrast to Emperor Theodosius (408–450) whose mistrust towards Theodoret of Cyrrhus and other dyophysite near eastern bishops increased during the 440s. The bishop of Cyrrhus actively engaged in the controversy not the least through his literary oeuvre: by declaring the Council of Constantinople in 381 to have been ecumenical, he caused such a turmoil so that Emperor Theodosius summoned the Second Council of Ephesus in August 449. Presided by Dioscorus, the council deposed with Flavian of Constantinople, Eusebius of Dorylaeum, Theodoret, and Domnus of Antioch all leading dyophysite bishops in the Eastern Roman Empire. Theodosius wished to regard it as the third ecumenical council (after Nicaea in 325 and the First Council of Ephesus in 431) that should have ended questions of doctrine but Pope Leo denounced it as ‘robber-council’ and insisted to annul it. The chapter discusses particularly questions of the councils’ canonicity and Dioscorus’ role in it.

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Smith, Mark S. "The Idea of Nicaea at the Constantinopolitan Home Synod (448)." In The Idea of Nicaea in the Early Church Councils, AD 431-451, 140–56. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198835271.003.0005.

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The ecclesial convulsions of 448–51 involved the collision of the conflicting textual receptions of Ephesus 431. The late 440s saw a revival of the controversy over the idea of Nicaea, and the meaning of its Ephesine reception. Domnus, Flavian and Eusebius sought to make the Formula of Reunion (433) the primary locus of Nicaea’s authoritative confirmation, exploiting the reception of Ephesus to grant impeccable Nicene credentials to a strongly dyophysite Christology. The Constantinopolitan ‘Home Synod’ of 448 represented an attempt to enshrine this interpretation of Nicaea as alone authoritative, through the subtle textual shaping of the synodical acta. Eutyches, however, effectively undermined this strategy through his own shrewd counter-presentation of the Nicene faith, and was able to depict Flavian and Eusebius as heretically seeking to add to it.

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Chadwick, Henry. "The Christological Debate, I: To the First Council of Ephesus (431)." In The Church in Ancient Society, 515–37. Oxford University Press, 2001. http://dx.doi.org/10.1093/0199246955.003.0052.

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DelCogliano, Mark. "Acts of the Council of Ephesus ( June–October 431): Selected Proceedings." In The Cambridge Edition of Early Christian Writings, 658–717. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781107449640.049.

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"FROM THE COUNCIL OF EPHESUS TO THE GREGORIAN REFORM (431–1050)." In A Short Treatise on the Virgin Mary, 76–102. Catholic University of America Press, 2022. http://dx.doi.org/10.2307/jj.11498461.10.

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Conference papers on the topic "Council of Ephesus (431)"

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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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Abstract:

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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Panagopoulos, Alexios. "KIPARSKI MODEL ODNOSA CRKVE I DRŽAVE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.169p.

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Abstract:

The Cypriot Orthodox Church has been recognized as an independent and autocephalous church since 431, by the decision of the Third Ecumenical Council with the 8th canon. The current 76s. the archbishop bears the title: New Justiniana and all of Cyprus. The Holy Synod is the supreme body of the Church of Cyprus and acts according to the Church Constitution. According to Article 138 of the Church Constitution from 1914, it entered into force on the day of publication. Archbishop Macarius the Third proposed a new revision of the Constitution, but from 1955 to 1961 and 1974, this period was characterized by armed struggles for the liberation of Cyprus, so the final drafting of the new Constitution became a priority from 1980. The new Constitution entered into force in 2010, with the consent and presence of the island's political leadership. According to Article 110, Paragraph 1 of the Cyprus State Constitution, the organization and management of the internal affairs of the church and its property is carried out in accordance with the holy canons and the Constitution of the Church of Cyprus since 1914. Legislative authority is recognized to the Church of Cyprus in Article 111, Paragraph 1 of the State Constitution of Cyprus. The establishment of criminal procedure regulations of church law, which actually refer to the proportional application of state criminal procedure legislation, is evaluated as positive and more modern. For the first time in the history of the Constitution of the Church of Cyprus, issues of criminal church law are regulated. As for family law, for the first time since the Byzantine Empire, it is fully aligned with Article 111 of the Cyprus State Constitution. The Church has reserved its right to grant spiritual dissolution of marriage.

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