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Relevant bibliographies by topics / Council of Ephesus (449)

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Academic literature on the topic 'Council of Ephesus (449)'

Author: Grafiati

Published: 4 June 2021

Last updated: 23 February 2023

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Journal articles on the topic "Council of Ephesus (449)"

1

Outler, Albert C. "Theodosius' Horse: Reflections on the Predicament of the Church Historian." Church History 57, S1 (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 prin

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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 (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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3

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 (2016): 863–64. http://dx.doi.org/10.1017/s0022046916000890.

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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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5

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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6

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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7

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

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Targowski, Andrzej. "World Research Council on Poles Abroad." Dialogue and Universalism 16, no. 3 (2006): 19–20. http://dx.doi.org/10.5840/du2006163/449.

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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

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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 (2014): 9–26. http://dx.doi.org/10.30965/25890433-0460102003.

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Dissertations / Theses on the topic "Council of Ephesus (449)"

1

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 co

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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 som

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Books on the topic "Council of Ephesus (449)"

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

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2

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

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3

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

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editor, Tetz Martin, Paramelle Joseph translator, Neyrand Louis translator, et al., eds. Protestation ; Lettres. Editions du Cerf, 2014.

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5

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

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

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7

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

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8

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

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9

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

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

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Book chapters on the topic "Council of Ephesus (449)"

1

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. Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463236939-008.

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2

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. Routledge, 2022. http://dx.doi.org/10.4324/9781003302407-4.

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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. 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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4

Graumann, Thomas. "Original Acts and Documents at Chalcedon (AD 451)." In The Acts of the Early Church Councils. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198868170.003.0006.

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The analysis of document-reading conducted at the first session of Chalcedon brings to light the deliberate use of different textual objects that is decisive for understanding the session. The imperial instructions for the earlier council of Ephesus (449 AD) were read from a codex, shown to be a government register of imperial correspondence and independent of the acts of the council that contain the same texts again. The acts of the Ephesine Council, by contrast, were recited from a different document, which can be identified as the unpublished draft-original of its record. It is called a schedarion and comes in the physical shape of a (sc)roll. The use of this format, shown as characteristic of original conciliar acts, is assessed for its practical utility, the reading strategies consequent upon it, and the symbolic charge the council-rolls gain as objects.

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5

Chadwick, Henry. "The Christological Debate, III: From the Second Council of Ephesus (449) to Chalcedon (451)." In The Church in Ancient Society. Oxford University Press, 2001. http://dx.doi.org/10.1093/0199246955.003.0054.

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6

Graumann, Thomas. "The Structure and Elements of the ‘Ideal’ Session-Record and the Role of ‘Editing’." In The Acts of the Early Church Councils. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198868170.003.0016.

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Summarizing the findings of the previous chapters, this chapter sketches what might be considered an ideal type of a conciliar session protocol, as it starts with a conventional frame giving date and place and elucidation of the occasion, then progresses through the agenda and culminates in the recording of the oral verdicts of the bishops, concluding with the written formulization in a verdict signed by them. The protocol of the much-criticized Council of Ephesus (449) paradoxically comes very close to this ideal, when taken on its own terms. The seeming contradiction between this document’s smooth formality and the alleged tyrannical manipulations of the meeting it portrays alerts us to the role of a deeper editing, here and generally, by which the records were made to match the designs and self-image of both ecclesiastical and civil authorities, and which cannot be entirely captured by the attention to the textual processes required for their production alone.

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7

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. 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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8

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

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Rogalska-Piechota, Agata. "Council of Europe Climate Law Standards and Perspectives." In Climate Change: International Law and Global Governance. Nomos, 2013. http://dx.doi.org/10.5771/9783845242774-449.

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

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Conference papers on the topic "Council of Ephesus (449)"

1

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

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In the middle of the fifth century, a relatively mysterious Christian poet, Sedulius, wrote his epic composition named Paschal Song. In terms of contents, it is notably a description of Christ’s miracles according to the four Gospels. The poet is facing the reality of something that transcends the common human experience – according to what was defined by the Council of Ephesus and Chalcedon regarding the real divine and human nature of Christ. For such reason, even his poetical language is adapted, in order to describe something that contravenes common reality. A useful and suitable means for

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