Journal articles: 'Council of Ephesus'

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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10

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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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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Salvador-González, José. "Exegeses on Ezekiel’s Porta Clausa Prior to the Councils of Ephesus, Constantinople, and Chalcedon." Konštantínove listy/Constantine's Letters 14, no. 2 (October 31, 2021): 3–13. http://dx.doi.org/10.17846/cl.2021.14.2.3-13.

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JARJU, Aruna M., Boubacar SOLLY, and Ousman M. JARJU. "Solid and Liquid Waste in Manjai-Kotu: A Potential Source of Energy for Agriculture and Households in the Serekunda Area (The Gambia)." Eurasia Proceedings of Health, Environment and Life Sciences 4 (February 16, 2022): 19–24. http://dx.doi.org/10.55549/ephels.26.

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Due to rapid population growth and economic activity, disposal of solid and liquid waste has become a major problem in and around Serekunda (Gambia). The solid waste collected in the Kanifing Municipal Council, which is the most densely populated municipality in the Gambia, is dumped openly on the Kotu landfill site. The only technique used to dispose of this waste at the site is open burning. As for the liquid waste collected in households and industries, it is discharged in open air at several sites and in rivers. All of this constitutes a significant environmental and health hazard. They are sources of air, soil and groundwater pollution, and acute respiratory infections (AIRs). Despite this, no recycling technique for this waste, which is concerned with the environment and human well-being, has been developed by the Gambian Government so far. However, this waste can be renewed and used as energy in several areas, including agriculture and households. This study, carried out as part of the research themes of the West African Institute for Research and Development (WARDI), aims to identify technologies that can be used to recycle waste for irrigation, compost, and energy.

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SAFDAR, Muhammad, and Mehmet OZASLAN. "Multiplex Analysis of Animal Species Origins in Feedstuffs and Foodstuffs for the Prevention, Control and Eradication of Transmissible Spongiform Encephalopathies (TSEs) by PCR." Eurasia Proceedings of Health, Environment and Life Sciences 5 (November 2, 2022): 7–11. http://dx.doi.org/10.55549/ephels.29.

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Recently, highly strict regulations for the prevention, control, and elimination of transmissible spongiform encephalopathies (TSEs) were put in place by the European Parliament and the Council of the European Union. Furthermore, because of health concerns, there is a greater demand for knowledge about the composition of feeds and foods, particularly pet food and ruminant feed, so determining the species of origin is critical. Therefore, there is a dire need for an advanced technique that should be rapid, specific, and inexpensive. The purpose of this study was to develop an M-PCR (multiplex PCR) assay that could identify TSEs causing origin species concurrently in food and feed products while employing fluorescent dyes that were less expensive than doubly labelled probes. The development and optimization of M-PCR allowed for the analysis of the origin of animal species' DNAs in complicated feed and food matrices. The primers were designed using specific segments of DNA sequences of the targeted species (bovine: 271bp, ovine: 119bp, caprine: 224bp). The optimized M-PCR assay may be a useful tool for confirming the species origin of feedstuffs and commodities subjected to denaturing technologies, according to the assay's results.

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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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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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Fernández, Gonzalo. "La autocefalia de la Iglesia chipriota, una consecuencia del cisma del siglo IV en la cristiandad de Antioquía." Espacio Tiempo y Forma. Serie II, Historia Antigua, no. 8 (January 1, 1995). http://dx.doi.org/10.5944/etfii.8.1995.4275.

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Este artículo estudia algunos aspectos de las relaciones entre las iglesias de Chipre y Antioquía. Las fuentes principales son Teodoreto de Ciro, Eusebio de Cesárea, Filostorgio, Sócrates, Sozomeno, Jerónimo, Rufino de Aquileya, Epifanio de Salamina, Teodoro, Teófanes, Víctor Tonense y el obispo romano Inocencio I. Otras fuentes son los cánones de varios sínodos: concilio de Nicea en el año 325 d.C, concilio de Constantinopla en 381, primer concilio de Efeso en 431, segundo concilio de Efeso en 449 y concilio de Calcedonia en 451.This article deals with some aspects in relations between the Churches of Cyprus and Antioch. The main sources are Theodoret of Cyr, Eusebius of Caesarea, Philostorgius, Sócrates, Sozomen, Jerome, Rufin of Aquileia, Epiphanius of Salamis, Theodorus, Teophanes, Víctor of Tuna and román Bishop Inocentius I. Other sources are the Canons of various Synods: Council of Nicaea in year 325 A.D., Council of Constantinople in 381, Fist Council of Ephesus in 431, Second Council of Ephesus in 449 and Council of Chalcedon in 451.

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Fairbairn, Donald. "The Council of Ephesus of 431: Documents and Proceedings. Translated by Richard Price." Journal of Theological Studies, September 11, 2021. http://dx.doi.org/10.1093/jts/flab055.

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Abdelsayed, Mena. "Divine-Mediated Development in Coptic Christology." Journal of the Canadian Society for Coptic Studies 13 (February 23, 2022). http://dx.doi.org/10.5913/jcscs.13.2021.a005.

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Coptic Christology developed rapidly in a timespan of eight centuries between St. Cyril of Alexandria (fifth century) and al-Makīn (fourteenth century), a well-renowned Coptic historian and theologian. Prior to the Council of Ephesus (431), Cyril established his Alexandrine Christology on the theological grounds of the Trinity, image and likeness, and subsistence. Thus, his model posits that the humanity of Christ is the express image of the divinity in the fullness of time. The imprints of humanity are contained within the divinity, yielding a ‘divinity-derived humanity’, which is characteristic to Cyrillian Christology. His Christological views were slightly modified by the Nestorian controversy causing him to inadvertently amend his Christology to adhere to a more Antiochene-friendly paradigm. Post-Ephesus witnessed an unprecedented shift in Cyrillian Christology, which later became a source of great schism in the Apostolic Church. Following Chalcedon and with the Arab conquest in Egypt, Coptic Christology developed tremendously. Al-Makīn, unlike Cyril of Alexandria, expands his Christology to discuss the peculiarities of anthropology and theology. His Christology veered towards Chalcedonianism, and, in some instances, Nestorianism. This development in Coptic Christology can be viewed as a providentially paved road towards ecumenism between the Oriental and Eastern Orthodox Churches.

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Dardano, Valentina, Mariangela Di Grazia, Barbara Mander, and Marco Tentori Montalto. "Honorary Decrees from Ephesos for Winning Athletes in Panhellenic Games." 5 | 1 | 2021, no. 1 (June 30, 2021). http://dx.doi.org/10.30687/axon/2532-6848/2021/01/006.

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A marble block from Ephesos bears the text of three honorary decrees dating back to 300 B.C. ca. According to the inscriptions, the city council granted citizenship and prize money to young athletes who distinguished themselves in prestigious panhellenic games. The main figure in the second inscription, Athenodoros, ἰσοτελής in Ephesos before being granted citizenship, is mentioned in I.Ephesos 2005. On the occasion of this decree, his talent earned him a subvention from the city; a similar grant might have been assigned to another rising athlete, Timonax, referred to in the third inscription.

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Journal articles on the topic 'Council of Ephesus'

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