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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)"

1

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 (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

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2

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 S

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3

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 th

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4

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

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5

ANGHELESCU, Gheorghe F. "THE HOLY EMPRESS PULCHERIA IN LIGHT OF RECENT RESEARCH." International Journal of Theology, Philosophy and Science 6, no. 10 (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 husban

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6

Petek, Nina, and Jan Ciglenečki. "Prvi koncili u kršćanstvu i budizmu Strukturne analogije i povijesne sličnosti." Obnovljeni život 74, no. 1 (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 i

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7

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

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8

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, t

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9

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 sup

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10

Constantinou, Maria. "I. The Threefold Summons at Late Antique Church Councils." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 107, no. 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

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