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Relevant bibliographies by topics / Council of Florence (1438-1445)

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Journal articles

Academic literature on the topic 'Council of Florence (1438-1445)'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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Journal articles on the topic "Council of Florence (1438-1445)"

1

Mainardi, Adalberto. "A View from the East. The Council of Florence (1438—1439) in Russian Historiography and Theology of the 19th and20th Centuries." ISTORIYA 12, no. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840015718-8.

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Sergius Bulgakov considered the Council of Florence as the theological and spiritual foundation for the real, though invisible, unity of the Churches of East and West. He was following in the footsteps of Vladimir Solovyev, who deemed the Council of Florence one of the historical preconditions for the reunion of the Churches. After a survey of Old Russian sources on the Council of Florence and a short discussion of codicological studies on them, the article offers a reconstruction of the events connected to Russian participation in the Council. In the second part, different historical-critical

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2

Izbicki, Thomas. "The Fifteenth-Century Councils: Francisco de Vitoria, Melchor Cano, and Bartolomé Carranza." Renaissance and Reformation 42, no. 3 (2019): 141–66. http://dx.doi.org/10.7202/1066362ar.

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The Dominican theologian Francisco de Vitoria, founder of the School of Salamanca, was cautiously positive about general councils as useful to the church. However, he was not supportive of the strong conciliarism of the University of Paris. Vitoria’s successor at Salamanca, Melchor Cano, was much more a papalist, an opinion partially shared by Bartolomé Carranza, who attended the opening sessions of the Council of Trent (1545–63) and became archbishop of Toledo. Both Cano and Carranza rejected any claim to conciliar power over a reigning pope, although Carranza wrote more favourably about coun

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3

Izbicki, Thomas. "The Fifteenth-Century Councils: Francisco de Vitoria, Melchor Cano, and Bartolomé Carranza." Renaissance and Reformation 42, no. 3 (2019): 141–66. http://dx.doi.org/10.33137/rr.v42i3.33396.

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The Dominican theologian Francisco de Vitoria, founder of the School of Salamanca, was cautiously positive about general councils as useful to the church. However, he was not supportive of the strong conciliarism of the University of Paris. Vitoria’s successor at Salamanca, Melchor Cano, was much more a papalist, an opinion partially shared by Bartolomé Carranza, who attended the opening sessions of the Council of Trent (1545–63) and became archbishop of Toledo. Both Cano and Carranza rejected any claim to conciliar power over a reigning pope, although Carranza wrote more favourably about coun

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4

Jordan, Mark D. "Theological Exegesis and Aquinas's Treatise ‘against the Greeks’." Church History 56, no. 4 (1987): 445–56. http://dx.doi.org/10.2307/3166427.

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According to Pope Leo XIII, it could almost be said that Thomas Aquinas “presided” over the deliberations at Lyons (1274) and Florence (1438) when these councils confronted the Greek church.1 This judgment, which would be true at best and in part only for the later council, both enshrines and encourages a misreading of Thomas's short treatise Contra errores Graecorum. In fact, the Contra errores is neither as well informed nor as technically argued as other Latin polemics of the twelfth and thirteenth centuries. It is a treatise limited in form and argument, motivated by another, poorer treati

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5

Davis, Leo Donald. "Book Review: Christian Unity: The Council of Ferrara—Florence 1438/39–1989." Theological Studies 54, no. 2 (1993): 351–54. http://dx.doi.org/10.1177/004056399305400214.

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6

Khudoleyev, Aleksey Nikolayevich, and Aleksandr Nikolayevich Sherstyuk. "The main results, consequences and role of the council of Ferrara-Florence (1438-1439)." Вестник Кузбасской православной духовной семинарии, no. 2 (2022): 31–61. http://dx.doi.org/10.56859/29490847_2022_2_31.

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7

Pashkin, Nikolai. "International Politics and the Greek-Latin Union at the European Church Councils in the First Half of the 15th Century." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (February 2021): 274–84. http://dx.doi.org/10.15688/jvolsu4.2020.6.22.

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Introduction. The article is aimed at studying the negotiations on the Greek-Latin Church Union at the Church Councils in Constance (1414–1418) and Basel (1431–1449), which were the predecessors of the Council of Ferrara-Florence (1438–1439) in this matter. Since they were generated by internal processes in the Latin West, they originally had not direct relationship to Byzantium. Methods and materials. The reason for the appeal of Councils to the problem of the Church Union should be sought in the field of Western international policy. It acted here as a tool for solving political problems by

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8

Vassilaki, Maria. "Painting Icons in Venetian Crete at the Time of the Council of Ferrara/Florence (1438/1439)." IKON 9 (January 2016): 41–52. http://dx.doi.org/10.1484/j.ikon.4.00005.

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9

Halff, Maarten. "The Pope's Agents in Constantinople: Eugenius IV's Legation on the Eve of the Council of Ferrara-Florence (1438-1439)." Mediterranea. International Journal on the Transfer of Knowledge 5 (March 20, 2020): 91–151. http://dx.doi.org/10.21071/mijtk.v5i.12254.

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The legation sent by Pope Eugenius IV to Constantinople in 1437 played a critical role in the long diplomatic efforts towards a reunification of the Latin and Greek Churches, and paved the way for the Council of Ferrara-Florence (1438–1439). With some exceptions, such as the later Cardinal Nicholas Cusanus, the members of the delegation have not received wide attention. This paper presents a biographical analysis of all those involved – the nuncios, the financiers and the galley commanders – and their relationship to the Pope. The findings provide new insight into Eugenius IV’s diplomacy towar

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10

Rees, D. A. "Joseph Bryennius and the text of Marcus Aurelius’ Meditations." Classical Quarterly 50, no. 2 (2000): 584–96. http://dx.doi.org/10.1093/cq/50.2.584.

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A neglected source for the text of Marcus Aurelius’ Meditations is to be found in the writings of the Byzantine theologian Joseph Bryennius, who seems to have been born about 1350 (details of his early life are obscure) and to have died before the Council of Florence (1438), probably in 1430/1. He was a monk who was also a scholar, a theologian, and an ecclesiastical diplomat. He spent the years 1382–1402 in Crete (then under Venetian rule), and was sent in 1406 on a mission of ecclesiastical diplomacy to Cyprus. Otherwise the greater part of his life was spent in Constantinople; from about 14

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