Journal articles: '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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Piechocka-Kłos, Maria. "Sobory powszechne w epoce późnego cesarstwa (IV-VI w.)." Studia Warmińskie 48 (December 31, 2011): 291–305. http://dx.doi.org/10.31648/sw.301.

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The purpose of the paper is the presentation of the mutual political-religious relations between civil and religious authority in the time of the late Roman Empire. The main problem are the universal councils in this context. The paper concentrates on the presentation of course, role, meaning and circumstances of the collecting of this councils. The article doesn’t talk over the peculiar canons of the church law. The deeper analysis concerns to this council which took place from IV. to VI. Century: Nice (325), Constantinople I (381), Ephesus (431), Chalcedon (451) and Constantinople II (553). In IV-VI centuries, when the emperors gave the acts protecting the state before the different dangers, the church did the same. The analysis of the documents presents some similarities between state and church. We can assert, that this assemblies doesn’t have the legislative and judicial power beyond the border of the dioceses of the participating bishops. They were the expression of the church consciousness. Thanks to the intrinsic value and the high level of the features of their participants, the councils have the great recognition. The consequence of this recognition was the lesser or more universal power of the law.

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Porter, Nathan. "The Council of Ephesus of 431: Documents and Proceedings, translated by Richard Price and edited by Thomas Graumann." Vigiliae Christianae 76, no. 5 (November 7, 2022): 592–94. http://dx.doi.org/10.1163/15700720-12347513.

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Rousseau, Philip. "The Christology of Theodoret of Cyrus: Antiochene Christology from the Council of Ephesus (431) to the Council of Chalcedon (451). By Paul B. Clayton, Jr." Heythrop Journal 50, no. 4 (July 2009): 709–10. http://dx.doi.org/10.1111/j.1468-2265.2009.00501_13.x.

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Wickham, L. R. "The Christology of Theodoret of Cyrus: Antiochene Christology from the Council of Ephesus (431) to the Council of Chalcedon (451). By PAUL B. CLAYTON, JR." Journal of Theological Studies 59, no. 2 (July 26, 2008): 810–11. http://dx.doi.org/10.1093/jts/fln059.

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Lee, James K. "The Christology of Theodoret of Cyrus: Antiochene Christology from the Council of Ephesus (431) to the Council of Chalcedon (451) â By Paul B. Clayton, Jr." Religious Studies Review 35, no. 4 (December 2009): 280. http://dx.doi.org/10.1111/j.1748-0922.2009.01387_41.x.

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Zarzeczny, Rafał. "Euzebiusz z Heraklei i jego "Homilia efeska" (CPG 6143) z etiopskiej antologii patrystycznej Qerellos." Vox Patrum 57 (June 15, 2012): 807–19. http://dx.doi.org/10.31743/vp.4175.

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Classical oriental literatures, especially in Syriac, Arabic and Coptic languages, constitute extraordinary treasury for patristic studies. Apart from the texts written originally in their ecclesiastical ambient, the oriental ancient manuscripts include many documents completely disappeared or preserved in their Greek and Latin originals in defective form only. The same refers to the Ethiopian Christian literature. In this context so-called Qerəllos anthology occupies a particular place as one of the most important patristic writings. It contains Christological treaties and homilies by Cyril of Alexandria and other documents, essentially of the anti-nestorian and monophysite character, in the context of the Council of Ephesus (431). The core of the anthology was compiled in Alexandria and translated into Ge’ez language directly from Greek during the Aksumite period (V-VII century). Ethiopic homily by Eusebius of Heraclea (CPG 6143) is unique preserved version of this document, and also unique noted text of the bishop from V century. Besides the introduction to the Early Christian patristic literature and especially to the Qerəllos anthology, this paper offers a Polish translation of the Eusebius’s Homily with relative commentary.

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Price, Richard M. "Marian Piety and the Nestorian Controversy." Studies in Church History 39 (2004): 31–38. http://dx.doi.org/10.1017/s0424208400014972.

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Conventional wisdom on the Nestorian controversy has long held that the dispute was over Christ rather than Mary, that the attribution of the title Theotokos (or God-bearer) to the Virgin became a battlefield not because the status of Mary was a lively issue but because of its implications for the doctrine of the Incarnation. Associated developments in Marian piety have been seen as a consequence of the approval of the title at the ecumenical Council of Ephesus (431) rather than its cause. The confidence with which this has been repeated reflects, one may suspect, both a prejudice that Christology was a more worthy subject for debate than Mariology and a presumption that theological debate among bishops must be more important than developments in popular piety where lay women played a leading role. We may therefore be grateful to a series of recent writers who have called the conventional wisdom into question and argued that the main cause of the controversy, as it developed in Constantinople, was a development in Marian devotion during the preceding quarter century.

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Panteleev, Sergey. "Origins of the Trisagion song in the written sources of the Armenian Church." St. Tikhons' University Review. Series III. Philology 73 (December 30, 2022): 58–70. http://dx.doi.org/10.15382/sturiii202273.58-70.

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One of the issues vigorously discussed by the supporters and opponents of the Council of Chalcedon was that of the Trisagion song text, namely the possibility of using it in the phrase “crucified for us”. During these discussions the question about the circumstances and the time of its origin was also raised. The Armenian literature provides various examples showing who originally used the Trisagion song and when it happened. This article presents a number of extracts from the writings by Catholicos Ovan of Odzoun, vardapet Abraham, Mkhitar Gosh, Grigor of Tatev, Stepanos of Syunik, Armenian theological tradition which are compared with the facts of the Byzantine tradition. Some of the Armenian sources which date the origin of the hymn to the times of Christ obviously have legendary character. Other writings could be correlated with the Byzantine (and other) sources which date the origin of the Trisagion song to the Council of Ephesus (431). None of the Armenian sources, while mentioning the Trisagion song, give any information about the earthquake at the time of St. Proclus of Constantinople when, according to the Orthodox writers, this hymn appeared (or was corrected). However, all the Armenian sources mention the full version of the Trisagion song as the original one, which provides the Armenian theologians with the extra argument for the possibility and necessity of addressing Christ in this hymn.

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Davids, Adelbert. "Theodorus van Mopsuestia in Het Kader van de Syrische Dialoog." Het Christelijk Oosten 50, no. 1-2 (November 29, 1998): 1–25. http://dx.doi.org/10.1163/29497663-0500102002.

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Theodore of Mopsuestia and the Syriac Dialogue The Third Syriac Consultation of the Syriac Dialogue between the different Churches of the Syriac traditions took place at Mundelein near Chicago, Illinois, in July 1997. One of the main topics of the Consultation concerned the person and the teaching of Theodore of Mopsuestia, who died in 428, before the great Christological controversy between Alexandria and Antioch broke out. Cyril of Alexandria had succeeded in condemning his rival Nestorius at the Council of Ephesus in 431. Soon afterwards Cyril’s supporters in Syria and Egypt started a campaign against the Antiochene ‘forerunners’ of Nestorius. Especially Theodore of Mopsuestia was accused of being the ‘father of Nestorianism’, but Cyril decided not to condemn Theodore officially. In the meantime Theodore’s writings had begun to circulate in Syriac translations in the Church of the East in the Sasanian Empire. It would last until the reign of the Emperor Justinian (527-565) that the issue was reopened. Theodore Askidas, Justinian’s theological advisor, started a deadly attack on Theodore of Mopsuestia who in his eyes should by all means be condemned officially by the Church. Because of the inconsistent attitude of the Roman Pope Vigilius, Justinian convoked a council at Constantinople in 553. The programme of the Council had been carefully drawn up by Askidas and Justinian and the issue of the Council was clear from its start: Theodore of Mopsuestia was to be condemned as the ‘father of Nestorianism’, even given the fact that he had passed away 125 years ago. No real discussion took place about Theodore’s theological background and Theodore’s real vision on the person of Christ. In the Church of the East Theodore lives on as the great ‘interpreter’ of Scripture.

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Kupán, István Pásztori. "Cyril and Theodoret on the Temptation of Christ: An Imaginary Dialogue Between Alexandrian and Antiochene Christological Positions." Perichoresis 20, no. 4 (July 4, 2022): 103–22. http://dx.doi.org/10.2478/perc-2022-0023.

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Abstract In this paper some parallelisms and differences are presented between two ancient theological traditions concerning their model of Christ by comparing two representative figures of both schools, namely Theodoret of Cyrus and Cyril of Alexandria. Since the Christology of the two authors could not be compared in detail within such a paper, the investigation resumes itself to the mode how they interpret the Lord’s Temptation by the devil in the wilderness. The works involved in the analysis include Theodoret’s treatise On the incarnation written in 431 before the Council of Ephesus, the fragments of Cyril’s Commentary on Matthew as well as his Commentary on Luke. The doctrinal conclusion of this comparison is that the two traditions represented by these illustrious theologians—despite their conspicuous and undeniable differences— signify rather complementary than flatly opposing views and that the two ancient traditions have found their revival even in the sixteenth century, and continue to influence the theologians of our time. This is why the author considers Chalcedon as being a corridor (in which both traditions can walk side by side whilst respecting the limits set by ‘the columns’, i.e. the four famous expressions) rather than a narrow path or a tightrope-walking, where only one is able to go through.

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Folgerø, Per Olav. "The Sistine Mosaics of S. Maria Maggiore in Rome: Christology and Mariology in the Interlude between the Councils of Ephesus and Chalcedon." Acta ad archaeologiam et artium historiam pertinentia 21 (September 21, 2017): 33–64. http://dx.doi.org/10.5617/acta.5530.

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In the present re-reading of the Sistine mosaics of S. Maria Maggiore, which embraces the Old and New Testament scenes in their totality, it will be argued that the iconography is a visual manifestation of the Christology predominating in the Roman Episcopate during the interlude between the Councils of Ephesus and Chalcedon (AD 431 to 451). The fact that the Old Testament narration opens with the Life of Abraham and concludes, on the opposite wall, with the Battles of Joshua, including a distinct pictorial indication of the position of Rahab, the harlot of Jericho, who became the great-great-grandmother of King David, has led the present author to the suggestion that the lost panels concluding the cycle may have included at least one Davidic scene. Such a scene would have extolled the soteriological meaning of the human nature of Christ, “the Son of David, the Son of Abraham” (Mt 1:1), thoughts expounded by Leo the Great in his Tomus ad Flavianum, which laid the ground for the Chalcedonian Council. By the same token the thesis will be advanced that, on the triumphal arch, the matron in the blue maphorion, who sits on Christ’s left side, counterbalancing the Virgin in the Adoration of the Magi scene, may be a personification of the women in the genealogical line of Jesus Christ listed in the Gospel of Matthew (Mt 1:1-16). The two women counterpoised in the Adoration scene would thus exalt and substantiate the Gentile, non-Jewish, contribution to the lineage of Our Saviour. The divine providence expressed through these `extraneous´ links in His ancestry (the key figures of whom were the Gentile women Rahab and Ruth), in the story which led to the Descent of the Logos and the Birth of Christ, may have been the underlying, unifying theme in the vast decoration of the basilica.

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Grzywaczewski, Józef. "Okoliczności kompozycji hymnu Akatyst ku czci Najświętszej Maryi Panny." Vox Patrum 69 (December 16, 2018): 195–218. http://dx.doi.org/10.31743/vp.3259.

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The author of this article tries to situate the famous Greek Hymn Akathistos in its large context. He presents the Old Testament tradition, especially the Psalms, and the New Testament tradition: Christological hymns and the person of Mary in the Gospel. The Christians of the first centuries used to sing hymns during their meetings of prayer. The old Hellenic tradition in poetry and music could also have influence on the Christian poetry and music, especially on the formal aspect of such compositions. It seems to be obvious that the Akathistos was inspired by the theological considerations on Mary as Christ’s Mother. This hymn is a great praise of Mary as Theotokos; this title was accepted officially in the Church by the Council of Ephesus (431). The exact date of the composition of the hymn is not known; it is only known that this hymn was sung in 626 in Constantinople as thanksgiving to Mary for the expelling of the aggressors (a regiment of the Persian army). The question of authorship of Akathistos is still discussed; most scholars attribute it to Romanos Melodus, but such an opinion is considered as probable. The aim of this article is to introduce the lector into the study on the theology of the Akathistos (Christology and Mariology). Surely, such a study can be precious for the Christian spirituality.

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Arutyunova-Fidanyan, Viada. "Clarifying the term “Chalcedonian Armenians”." St. Tikhons' University Review. Series III. Philology 77 (December 25, 2023): 11–30. http://dx.doi.org/10.15382/sturiii202377.11-30.

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The ethnic self-consciousness of the Armenian ethnos, which passed the peak of ethnogenesis at the end of the first millennium BC, was ensured by the common origin, language and territory, common historical memory, continuity of state-political formations, cultural traditions and customs. Armenia is one of the oldest Christian states, and the Christianisation of the country in the early 4th century introduced a new cementing component into the Armenian identity. Wars with Mazdean Iran and later with the Muslim world, the struggle for fatherland and the struggle for faith cemented ethno-cultural and ethno-political identity. Armenia was one of the first countries to enter the Universal Church of the Christian East. Armenians participated in three Ecumenical Councils: the Council of Nicaea (325), the Council of Constantinople (381) and the Council of Ephesus (431), but did not attend the Fourth Council of Chalcedon (451) because of the war with Iran. The acts of the Council of Chalcedon, which reached Armenia much later, divided Armenians into two confessional directions — supporters and opponents of the Chalcedonian oros; the latter suspected in it hidden Nestorianism and did not recognise the supremacy of the Patriarch of Constantinople, while their opponents accused them of heresy. The emergence of Armenian writing in the early 5th century and the phenomenon of the «Golden Age» — the unprecedented rise of Armenian literature after the invention of the alphabet — determined for centuries the ethnic identity of Armenians, the unity of which was most universally and concretely reflected in the ethnic term «Armenian» (հայ, hay, ἀρμένιος). That is why the designation of the supporters of the Chalcedonian oros as Armenians-«Romaeans» and Armenians-«Georgians» did not find an adequate explanation for a long time. The term «Chalcedonian Armenians» was introduced in the early XX century by N. Y. Marr, as a designation of Armenians, called in the sources of XI–XV centuries «Romans» or «Ivirs», depending on their belonging to the Greek or Georgian Church. This hypothesis posed an important problem in Orientalism, caused continuous discussions and, accordingly, initiated further research. In recent decades, various aspects of the problem of the Chalcedonian Armenians (political, social, administrative, theological, polemical, historiographical) have attracted the attention of researchers; however, there is a range of issues that are unexplored or controversial. The term «Chalcedonite Armenians» proposed by N. Y. Marr instead of «Armenians-Romeans» and «Armenians-Ivirs» remained the most debatable issue for a long time. The aim of this paper is to clarify the content of the term «Chalcedonian Armenians» and, accordingly, the use of double ethnonyms in medieval sources, which served the emergence of this term in Modern times, i.e. to study the chronology and authorship of these sources.

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Pásztori-Kupán, István. "Paul B. ClaytonJr, The Christology of Theodoret of Cyrus: Antiochene Christology from the Council of Ephesus (431) to the Council of Chalcedon (451), Oxford Early Christian Studies (Oxford: Oxford University Press, 2007), pp. x + 355. $175.00." Scottish Journal of Theology 64, no. 4 (September 26, 2011): 490–91. http://dx.doi.org/10.1017/s0036930610000207.

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Herger, Cs Eszter. "Magister Gratianus tanítása a házassági akadályokról." DÍKÉ 7, no. 2 (May 28, 2024): 42–74. http://dx.doi.org/10.15170/dike.2023.07.02.04.

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Many legal scholars have examined the question of how to reconcile Gratian’s willingness to use both the Justinianic and the pre-Justinianic Roman law that he found in his sources with his apparent unwillingness or inability to use Justinian’s Roman law books at first hand. This paper focuses on another root of European legal culture, the Judaeo-Christian legal heritage. It addresses the question to what extent Gratian’s concept of marriage, based on a contemporary interpretation of the marriage of Mary and Joseph based on the decision of the Council of Ephesus (431), contributed to the clarification of the system of marriage impediments in 12th century canon law, and to what extent the magister used arguments based on biblical passages to do so. The canon law from the early Middle Ages allowed a husband to divorce his unfaithful wife, while the Western Church of Gratian’s age opposed the dissolution of the marriage bond and only recognised the possibility of separating the spouses from bed and table. Therefore, the significance of the subject lies primarily in the fact that in the case of some impediments to marriage the magister saw the possibility of dissolution of the unconsummated union (a so-called initiated marriage) and, in a few, not common cases of the consummated marriage too. The principle of indissolubility, although annulment and dissolution of marriage are different legal instruments, was not necessarily applied in this period either. However, Gratian’s particular concept of marriage and his legal explanations of the impediments to marriage contributed significantly to the fact that the only ground for divorce mentioned in the Gospels, adultery, could not lead to the dissolution of the bond. In the 16th century, Protestant divorce law was primarily a reaction to this understanding, and also the Catholic teaching on the impediments to marriage continued to evolve, formally still adhering to the principle of indissolubility.

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Smith, Mark. "Theodotus of Ancyra's homilies and the Council of Ephesus (431). By Luise Marion Frenkel . (Studia Patristica, 4.) Pp. ix + 286 incl. 1 table. Leuven: Peeters, 2015. €76 (paper). 978 90 429 3147 3." Journal of Ecclesiastical History 67, no. 4 (September 28, 2016): 863–64. http://dx.doi.org/10.1017/s0022046916000890.

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Cristian, Gagu. "THE ART OF ICON IN THE CONSTANTINIAN ERA – PATRISTIC FOUNDATION OF THE ICON." Icoana Credintei 10, no. 19 (January 24, 2024): 5–31. http://dx.doi.org/10.26520/icoana.2024.19.10.5-31.

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The freedom of expression of the Christian faith, acquired by the Church following the edict of Mediolanum, from the year 313, favored the flourishing of church life in all its aspects, including that of sacred art, therefore also of iconography. The one who gave the impetus to this process was, without a doubt, the Holy Emperor Constantine the Great himself. For their part, the Holy Fathers of the Church encouraged the representation in icons of the martyrdom of the holy martyrs and provided, at the same time, the arguments that contributed to the foundation of the presence and role of the icon in the life of Christians and in that of the Church. Therefore, it is not surprising that, starting from this period, a constant development of Christian sacred art followed in all the provinces of the empire, both through the multiplication of iconographic themes, inspired either by the universe of the imperial court, or by the martyrdom of the holy martyrs, or even by the tradition pagan, as well as by using increasingly elaborate techniques. The present study aims to follow the evolution of the older iconographic themes, to identify and shed light on the new iconographic themes, their sources and also their concordance with the teaching of faith synthesized and systematized by the Church during the ecumenical councils from Nicaea (325), Constantinople (381), Ephesus (431) and Chalcedon (451), whose teaching is transmitted through these iconographic themes.

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Karydis, Nikolaos. "The development of the Church of St Mary at Ephesos from late antiquity to the Dark Ages." Anatolian Studies 69 (2019): 175–94. http://dx.doi.org/10.1017/s0066154619000103.

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AbstractThe Church of St Mary is one of the most significant monuments of Ephesos, but also one of the most enigmatic. Its repeated modifications prior to its destruction created an amalgam of different phases that have proven difficult to decipher within the present remains. Written records and inscriptions suggest that this church was the venue of the riotous Ecumenical Council of AD 431, but the identification of the phase of the building that corresponds to this event is controversial. And, although the remains make it clear that at some point the church was transformed into a domed basilica, the latter’s form and date have not been established with certainty. The present article tries to fill these lacunae through a new survey of the remains of the church and a re-examination of the evidence from the archaeological excavations of the 20th century. This new investigation of wall structures and design patterns within the remains leads to new interpretations of the evidence, and sheds further light on the history of the Church of St Mary from its late antique origins to the Dark Ages.

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Pierce, Alexander H. "The Council of Ephesus of 431: Documents and Proceedings. Translated by Richard Price, with an introduction and notes by Thomas Graumann. Translated Texts for Historians. Liverpool: Liverpool University Press, 2020. xii + 696 pp. $175.00 hardcover; $65.00 paper." Church History 89, no. 4 (December 2020): 907–8. http://dx.doi.org/10.1017/s0009640721000135.

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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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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.v17i.14505.

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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. "Protokollierung, Aktenerstellung und Dokumentation am Beispiel des Konzils von Ephesus (431)." Annuarium Historiae Conciliorum 42, no. 1 (June 20, 2010): 7–34. http://dx.doi.org/10.30965/25890433-04201002.

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Graumann, Thomas. "Christ as mediator. A study of the theologies of Eusebius of Caesarea, Marcellus of Ancyra, and Athanasius of Alexandria. By Jon M. Robertson. (Oxford Theological Monographs.) Pp. xiv+249. Oxford: Oxford University Press, 2007. £60. 978 0 19 921260 6 - The Christology of Theodoret of Cyrus. Antiochene Christology from the Council of Ephesus (431) to the Council of Chalcedon (451). By Paul B. ClaytonJr. (Oxford Early Christian Studies.) Pp. ix+355. Oxford: Oxford University Press, 2007. £75. 978 0 19 814398 7." Journal of Ecclesiastical History 60, no. 2 (March 24, 2009): 329–30. http://dx.doi.org/10.1017/s0022046908007707.

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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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Figiel, Józef. "Fenomen tajemnicy wcielenia w pismach dogmatycznych św. Ambrożego." Vox Patrum 38 (December 31, 2000): 171–84. http://dx.doi.org/10.31743/vp.7238.

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Der Artikel stellt einige Aspekte der dogmatischen Lehren des hi. Ambrosius von der Menschwerdung dar. Vor aiiem legt Bischof von Maiiand groBes Gewicht auf die Tatsache der Menschwerdung des Sohnes Gottes. Nur zweite Person der Trinitat hat den Leib angenommenkein Vater, sondern Sohn Gottes. Hi. Ambrosius betont auch, dass Christus wahrer eingeborener Gottes Sohn und wahrer Sohn der Jungfrau Maria ist. Er spricht aiso von wahrer Gottheit und von wahre Menschheit Christi. Die Lehre von der personaien Einheit Christi mit der scharfen Trennung zwischen seiner Gottheit und Menschheit gehórt zu seinen wichtigsten Erreichungen. Hi. Ambrosius ist darum einer von den Voriaufern der Inkarnationsiehre des Konziis von Ephesus (431) und Chaicedon (451).

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FAIRBAIRN, DONALD. "Allies or Merely Friends? John of Antioch and Nestorius in the Christological Controversy." Journal of Ecclesiastical History 58, no. 3 (July 2007): 383–99. http://dx.doi.org/10.1017/s0022046907001558.

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Starting with the fact that John of Antioch and Nestorius were friends, this article asks whether they were also theological allies, as is commonly assumed. Based on an examination of a letter written by John to Nestorius in November of ad 430, as well as other pertinent letters and documents, the author concludes that the two were not on the same side theologically, but that John was unaware of how fundamentally they disagreed. The relationship between John and Nestorius is then used to help interpret the proceedings at Ephesus in ad 431, the action of John and of Cyril of Alexandria in the Reunion of 433 and the Christological controversy as a whole.

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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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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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Lu, James. "The Discovery of the Bazaar of Heracleides of Damascus and the Reassessment of the Christology of Nestorius of Constantinople." Alternative Spirituality and Religion Review 12, no. 1 (2021): 103–22. http://dx.doi.org/10.5840/asrr2021121677.

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Nestorius and his relationship with his eponymous heresy, Nestorianism, has been a controversial topic in religious studies and in Christian theology. Largely thought to have been condemned for professing Nestorianism, the discovery of the Bazaar of Heracleides of Damascus (written by him in exile) led to a wide-reaching reassessment of this very relationship. Despite Nestorius’ protestations in defence of his own perceived orthodoxy, his rejection of the stronger term henosis for the weaker synapheia to describe the union of the natures of Christ and criticism of the use of the term “hypostatic union” both demonstrate that, implicitly, he did profess a two-person Christology. The authenticity of the Bazaar’s authorship and other historiographical issues came to the fore soon after its discovery. The dating of certain key events and the silence of Nestorius in other parts have led to a consensus of sorts amongst scholars in accepting the Bazaar, in large part, as being the work of Nestorius whilst still admitting of later additions and emendations. This article examines the relationship between Nestorius and Nestorianism, explains key theological terminology used in the Christological debates of the First Council of Ephesus and the Council of Chalcedon, situates Ephesus I and Chalcedon in their proper context and their relationship to Nestorius, provides an overview of the key arguments for and against the acceptance of the authorship of the Bazaar, and includes a concise summary of the most compelling arguments in favour of the acceptance of the Bazaar’s authorship.

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Price, Richard. "The Nicene Creed and the Reception of Converts at the First Council of Ephesus." Annuarium Historiae Conciliorum 44, no. 1 (June 20, 2012): 11–26. http://dx.doi.org/10.30965/25890433-04401002.

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Pásztori-Kupán, István. "The Number and Authority of the Ecumenical Councils in the Second Helvetic Confession." Perichoresis 21, no. 3 (July 1, 2023): 40–54. http://dx.doi.org/10.2478/perc-2023-0021.

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Abstract Whilst Bullinger’s CHP accepts the decisions of the first four ecumenical councils, no description has been produced concerning their criteria. Based on the common features of Nicaea, Constantinople, Ephesus and Chalcedon, the Apostles’ Council of Jerusalem would fit the pattern, with one exception: it had neither been convened nor supervised by secular rulers. Why did the strongly Bible-oriented Reformers fail to ‘renumber’ the ecumenical councils starting with the one in Jerusalem, as they did e.g. with the Decalogue or the sacraments? Apparently, they acquiesced in the already established state of affairs to appease the contemporary secular powers, whilst preserving Chalcedon’s Christological and soteriological heritage.

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Szabó, Pál. "„Örvendezzenek az Egek…”." Belvedere Meridionale 32, no. 1 (2020): 62–73. http://dx.doi.org/10.14232/belv.2020.1.6.

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In 1439 in the Council of Ferrara – Florence a new ecclesiastical union came into existence between the Western and Eastern Church by the declaration of papal bull ’Laetentur Caeli’. The aim of the negotiations – according to the Byzantine emperor John VIII – was to create united military and religious strength against the threat of the Ottoman Empire. But in Constantinople the Byzantine Church (monk Mark of Ephesus) put up resistance to the articles, because the delegation of the Byzantines accepted most of western dogmatical principles. This ecclesiastical union had an insignifi cant influence on political events. The possibility and papal idea of planned a new crusade was destroyed by the rivalry of Jagiellonian dynasty and the House of Habsburg for the crowns of Central European kingdoms. This study examines the antecedents of the Council of Ferrara – Florence, including political background and analyses the articles of Laetentur Caeli and finally mentions the question of mixed marriages in the Hungarian Kingdom by regulation of canon law.

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Maspero, Giulio. "Pace ad Efeso: Cristo e il Capro espiatorio nella lettera di Cirillo ad Acacio." Annuarium Historiae Conciliorum 48, no. 1 (June 20, 2018): 18–31. http://dx.doi.org/10.30965/25890433-04801002.

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Cyril’s epistle XLI is addressed to Acacius of Scythopolis and discusses the exegesis of the scapegoat in Lev 16. The importance of the question is witnessed to by the presence of letter in the Patristic dossier of the Acts of the Council of Ephesus. Palestine, the region of the addressee, was characterized by the necessity of facing at the same time both the Semitic and the pagan cultures. The paper shows, on the diachronic background of the main works devoted to the same subject, that the very confrontation of Judaism and paganism is the key element for the formulation of Cyril's Christological interpretation. Through it he tries to reject any possibility of an exegesis of the biblical text in a dialectical form contrary to peace.

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Dong, Siyuan. "The Relationship between Refugee Pressure and Local Control under the Patriarch of the Greek Orthodox Patriarchate of Alexandria." Journal of Education, Humanities and Social Sciences 8 (February 7, 2023): 2220–26. http://dx.doi.org/10.54097/ehss.v8i.4680.

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The beginning of the 7th century was of major conflict and changes to the people residing within the borders of the East Roman Empire, with the revolt of Phocas, the seizing power of Heraclius, and later, the invasion of the Persians all happening together within a narrow time duration. All of these conflicts had major effects on regional population and power dynamics structure. This paper discusses the assumption that the Orthodox Patriarchate of Alexandria, under the leadership of John the almsgiver, dealt with refugees fleeing Levant. It transformed refugees into hermits and built local influence in the process. The paper uses autobiographical primary sources and references to the geological conditions then. In the fifth century, the Council of Chalcedon re-asserted the teachings of the Ecumenical Council of Ephesus against the heresies of Eutyches and Nestorius, leading to a grand division within Egypt. The consequences—the commemoration of two non-Chalcedonian churches along with the absence of imperial influence due to the Byzantine-Persian War—prompted Patriarch John of the Orthodox Church of Alexandria to take measures to create new hermit populations from the refugees in Jerusalem to once again infiltrate church control.

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Voytenko, Anton. "Why Did the Christology of the Syrians Split in Two? Historical and Cultural View (in Order to Discussion)." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2023): 222. http://dx.doi.org/10.31857/s086919080024711-9.

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The author of the article comes to the conclusion that the schism in the Syrian Orient was due to different cultural and historical parameters in two areas of the region: Syria (ash-Shām) and Upper Mesopotamia. The genesis of the Dyophysite Christology (as theologia prima) took place in the areas of Upper Mesopotamia. The initial development of theology in Antioch coincided with its development in Alexandria, which, based on Platonic paradigms, moved towards Miaphysite Christological models. In the development of the Antiochian school there is a gap associated with the penetration of the Mesopotamian ('dividing') Christology there. The Antiochenes formed a new intellectual relay, switched to Aristotelian paradigms, which turned out to be the most adequate 'tool' for rationalizing Mesopotamian Christology. As this relay developed, another significant transformation took place: the transition from Arian triadology to Nicene one. Mesopotamian Christology received a new impetus here, which made it possible to detail the 'dividing' Christology and formulate it in terms of strict dyophysitism. After the Council of Ephesus, there was a fairly rapid displacement of strict dyophysitism into the area of its initial genesis – Upper Mesopotamia. The Mesopotamian Syrians received Christological models, rationalized within the Aristotelian paradigms, which later became the basis for the doctrine of the Church of the East. The events after the Councils of Ephesus and Chalcedon associated with the formation of Miaphysite church structures on the territory of Syria could be regarded as the return to the basic parameters of its 'natural' historical and cultural development.

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Davey, Robert A. "Damage to potable water reservoirs in the Darfield earthquake." Bulletin of the New Zealand Society for Earthquake Engineering 43, no. 4 (December 31, 2010): 429–31. http://dx.doi.org/10.5459/bnzsee.43.4.429-431.

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The Mw 7.1 earthquake that struck 40 km west of Christchurch on 4 September 2010 provided a good test of the robustness of the water storage and distribution system of one of our major cities to provide a secure supply of water. In this paper we present damage data from inspections of 54 reservoirs that were undertaken on behalf of Christchurch City Council and other owners. These included concrete, steel and timber tanks, five of which collapsed and four severely damaged.

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Lovell, Michael A. "The alleged preaching ban in southern Gaul, 431–529: a reassessment of the arguments and evidence." Early Medieval Europe 32, no. 1 (January 18, 2024): 3–31. http://dx.doi.org/10.1111/emed.12697.

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For over one hundred years, scholars have argued that there was a ban on presbyterial preaching in southern Gaul throughout the fifth century. This ban was purportedly lifted at the Council of Vaison (529) at the behest of Caesarius of Arles in order to preach the gospel in the countryside. While scholars have called the effectiveness of the ban into question, this article makes a stronger critique, arguing that there was neither a ban nor a unified local preaching tradition. It further suggests that presbyterial preaching was a critical and highly regulated component of the church’s power in fifth‐century Gaul.

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Wang, Jong Rong, Hao Tzu Lin, Won Win Li, Hsiung Chih Chen, and Chun Kuan Shih. "The Spent Fuel Pool Analysis of Chinshan Nuclear Power Plant by Using TRACE/FRAPCON-3.4." Advanced Materials Research 690-693 (May 2013): 2947–50. http://dx.doi.org/10.4028/www.scientific.net/amr.690-693.2947.

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After Fukushima nuclear power plant (NPP) event, INER (Institute of Nuclear Energy Research, Atomic Energy Council, R.O.C.) performed the safety analysis of the failure of spent fuel pool cooling for Chinshan NPP by TRACE. In this study, by using the above TRACE results, we focused on the application of FRAPCON-3.4 in the spent fuel pool safety analysis of Chinshan NPP. FRAPCON-3.4 can calculate the temperature, pressure, and deformation of a fuel rod as functions of time-dependent fuel rod power and coolant boundary conditions. There are two steps considered in this study. The first step is the verification of the FRAPCON-3.4 by using IFA-431 experimental data. The next step is the fuel analysis of Chinshan NPP spent fuel pool by using FRAPCON-3.4 and the TRACE results.

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Del Sole, Francesco. "Building on the Border: Architecture as a Meeting Place." ATHENS JOURNAL OF ARCHITECTURE 7, no. 4 (September 3, 2021): 415–40. http://dx.doi.org/10.30958/aja.7-4-1.

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To establish a border signifies defining a fixed point from which to start and to which to refer in order to circumscribe controlled and measured environments. It is not important whether it is a border between states and regions or private and public spaces, because the main effect of the border is to sanction a diversity. This proposal will analyse three case-studies that, starting from antiquity to the contemporary age, have proposed over time different ways of conceiving the border, making architecture the convergence point. The first is the Temple of Diana at Ephesus, a monument created by Greek artists located in Persian territory. It stood on the peninsula of Anatolia, the border land par excellence in the Hellenistic world, a place where the dominant Western cultures of Greece and Persia clashed. The second is Castel Velturno, a border utopia belonging to Prince-Bishop Cristoforo Madruzzo, who deposited his dreams of unification between the North and the South of Christianity which were torn apart by the theological demands addressed during the Council of Trento. Finally, this proposal will examine the contemporary project entitled the Bi-National Community Skyscraper, which proposes a reinterpretation of the walls erected on the border between the USA and Mexico by building a skyscraper on it in which the two communities can meet and merge together.

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

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