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

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Published: 4 June 2021
Last updated: 1 August 2024

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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 accounts and theological reinterpretations of the Council in Russian theology from the nineteenth and twentieth centuries are analyzed.
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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 councils than did Cano. Their criticisms of the fifteenth-century councils of Constance (1414–18) and Basel (1431–49) foreshadowed the categorization of councils by Robert Bellarmine based on loyalty to the papacy. All of these theologians shared the belief that the ideal council was that of Ferrara–Florence (1438–45), which was summoned and directed by a pope.
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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 councils than did Cano. Their criticisms of the fifteenth-century councils of Constance (1414–18) and Basel (1431–49) foreshadowed the categorization of councils by Robert Bellarmine based on loyalty to the papacy. All of these theologians shared the belief that the ideal council was that of Ferrara–Florence (1438–45), which was summoned and directed by a pope.
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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 treatise.
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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 different actors. Analysis. At the Council of Constance the discussion of the Greek-Latin Union was initiated by Poland and Lithuania, who used it as a means of political propaganda against the Teutonic Order. The Council of Basel subsequently entered into direct negotiations with Byzantium. The reason for this was at first internecine strife in the Duchy of Lithuania, which interfered with Poland, the Teutonic Order and King Sigismund. The Council initiated consideration of the Church Union in order to support the Lithuanian Duke Švitrigaila in the struggle for the throne. As a result Byzantium was included also in the negotiations with the Council of Basel. But in 1435 Švitrigaila was defeated in the clash with Poland and its ally Duke Sigismund Kęstutaitis. This defeat undermined the influence of Sigismund of Luxembourg at the Council of Basel. The King began his rapprochement with the Pope and Venice, and the Council of Basel was influenced by their political rivals, such as Milan and France. The theme of the Church Union at the Council became an instrument of struggle for political interests between these groups of political subjects. As a result, the struggle led to sharp disputes over the choice of the place for the Greek-Latin Council. The main options were Italy and French Avignon. The Byzantines chose the first option. But Byzantium was not the subject of the policy that created the situation of this choice. In the West this policy has led to significant changes. Results. The results of the negotiations on the Church Union at the Council of Basel displayed the fall of the role of imperial policy in the Latin West, which was represented by the King and Emperor Sigismund Luxembourg. The Empire was losing control of Italy. The result was the withdrawal of the papacy from its influence and the strengthening of Venice. Their union stood behind the Council of Ferrara-Florence. Outside Italy this Council has not received recognition.
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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 towards the Byzantines, as well as Cusanus’s place in it. Cusanus’s presence added conciliar legitimacy, but the key functions were in the hands of a core team of Venetians – including non-patricians – who had prior experience in Constantinople and a personal connection to the Pope.
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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 1402 to 1406 he lived at the monastery of Stoudios, from 1416 to 1427 at that of Charsianeites. He was a court preacher, and as a theologian upheld the claims of the Greek Church against the Roman; among his published works are twenty-one Discourses on the Trinity maintaining the Greek Orthodox position.
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11

Porada, Aleksandra. "Kardynał Bessarion i jego księgozbiór." Bibliotekarz Podlaski Ogólnopolskie Naukowe Pismo Bibliotekoznawcze i Bibliologiczne 60, no. 3 (2023): 297–324. http://dx.doi.org/10.36770/bp.834.

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Cardinal Bessarion (ca. 1400–1472), a theologian born in Trebizond and educated in Byzantium, made a career in the hierarchy of the Byzantine clergy and attracted the attention of the imperial family. He was one of the most active participants of the Council of Ferrara-Florence (1438–1439). Following the failure of the church union in Constantinople, Bessarion came to work for the papal curia in Rome. As a cardinal he used his income and contacts to help Byzantine refugees and Greeks living under the rule of the Republic of Venice, especially after the fall of Constantinople. Fearing that the loss of statehood could mean that the heritage of Greek culture would fall into oblivion, Bessarion created a great library containing the masterpieces of Ancient Greek literature, the classical philosophical works, and the texts of the Eastern Church Fathers. In 1468, he donated this collection to the Republic of Venice, and in such a manner founded one of the first public libraries in Europe.
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12

Dal Santo, Matthew J. "Philosophy, Hagiology and the Early Byzantine Origins of Purgatory." Studies in Church History 45 (2009): 41–51. http://dx.doi.org/10.1017/s0424208400002400.

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On 8 June 1438, the Council of Ferrara-Florence began proceedings aimed at the reunion of the Eastern and Western Churches. One of the first issues discussed was the Latin doctrine of purgatory. This article examines a particular moment in the divergence of eschatological doctrine between the Latin, Greek and Syriac Churches – indeed, representatives of the West Syrian ‘Jacobites’ and East Syrian ‘Nestorians’ were at Ferrara too. It argues that a debate concerning the post mortem activity of the saints proved crucial for the formation of various Christian eschatological orthodoxies. The catalyst for this debate was the sixth-century revival of Aristotelian philosophy, especially Aristotelian psychology which emphasized the soul’s dependence on the body. This threatened the cult of the saints and the Church’s sacramental ‘care of the dead’. Defenders of the hagiological and cultic status quo rejected Aristotle’s claims and asserted the full post mortem activity of the soul after separation from the body by developing a novel doctrine of immediate post mortem judgement. This led to the formulation of eschatological opinions which, if not normative in their day, came to be considered so by later generations. One of these ideas was post mortem purgation.
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13

Burg, A. "Christian Unity. The Council of Ferrara-Florence 1438/39 – 1989, edited by G. Alberigo (Bibliotheca Ephemeridum Theologicarum Lovaniensium 97). Leuven, Peeters, 1991. 24 × 16, XII-685 p." Het Christelijk Oosten 45, no. 1 (1993): 73–74. http://dx.doi.org/10.1163/29497663-04501013.

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14

Nicol, D. M. "Christian Unity. The Council of Ferrara-Florence 1438/39 – 1989. Edited by Giuseppe Alberigo. (Bibliotheca Ephemeridum Theologicarum Lovaniensium, xcvii.) Pp. xii + 685. Louvain: Louvain University Press/Peeters Press, 1991. 90 6186 437 2; 90 6831 318 5." Journal of Ecclesiastical History 43, no. 3 (1992): 472–74. http://dx.doi.org/10.1017/s0022046900001482.

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15

Groupe œcuménique Saint Irénée. "Le Document de Balamand : Trente ans après." Proche-Orient Chrétien Tome 73, no. 2 (2024): 258–63. http://dx.doi.org/10.3917/poc.732.0258.

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La 19 e réunion annuelle du Groupe de travail mixte orthodoxecatholique Saint Irénée s’est tenue du 21 au 25 juin 2023 à la faculté de théologie orthodoxe Saint Jean Damascène à Balamand, Liban, sur invitation du patriarche d’Antioche Jean X. Présidée par le métropolite Serafim d’Allemagne (Église roumaine), la rencontre a commémoré le 30 e anniversaire du Document de Balamand. Le groupe a réexaminé les conciles de Lyon II (1274) et Ferrare-Florence (1438-1445), soulignant la référence potentielle de Ferrare-Florence pour la recherche d’unité actuelle. Le Document de Balamand (1993) a été analysé, mettant en avant le rejet de l’uniatisme et du prosélytisme. La réception du document a été diverse, conduisant à la rupture du dialogue en 2000, et le groupe a souligné la nécessité d’une histoire commune de l’uniatisme. Le métropolite Serafim a annoncé sa démission, et Grigorios Papathomas a été élu comme nouveau co-président orthodoxe.
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16

Beltrán Llavador, Rafael. "Pero Tafur and Bertradon de la Broquière in Constantinople: The Ceremonial Image of Mary of Trabzond and the Diplomatic Meetings around the Council of Ferrara-Florencia (1438-1439)." Medievalia 21 (February 18, 2019): 25. http://dx.doi.org/10.5565/rev/medievalia.472.

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