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Relevant bibliographies by topics / Council of Nicea

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Academic literature on the topic 'Council of Nicea'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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Journal articles on the topic "Council of Nicea"

1

Tanner, Norman. "How Novel Was Vatican II?" Ecclesiastical Law Journal 15, no. 2 (April 10, 2013): 175–82. http://dx.doi.org/10.1017/s0956618x13000367.

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The Second Vatican Council is recognised by the Roman Catholic Church as the twenty-first ecumenical council. The largest in terms of participants and one of the longest-running, it also covered the widest range of topics and produced the largest volume of documents and decrees. This article, based on the text of the ninth Lyndwood Lecture, examines a number of characteristics of Vatican II in comparison with previous councils, arguing that, while in many ways Vatican II was novel, in its composition, agenda, influence and reception one can discern parallels with past councils back as far as the first ecumenical council at Nicea in 325.1

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Bralewski, Sławomir. "Wokół soboru nicejskiego (325): na kanwie monografii autorstwa Henryka Pietrasa SJ." Vox Patrum 65 (December 16, 2018): 75–98. http://dx.doi.org/10.31743/vp.3493.

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The Council convened by emperor Constantine the Great to Nicea in the year 325 still arouses keen interest of researchers around the world. Against the background of international scholarship, the achievements of Polish academics look quite modest. That is why one should especially appreciate the publication of a book (written in Polish) on the subject by Henryk Pietras, an acclaimed Polish patrologist. The monograph is noteworthy for a number of reasons and compels the reader to a thorough reflection on a cornucopia of facts that have been already discussed by numerous academics and subject to manifold interpretations. Its special merit lies first and foremost in an erudite analysis of sources conducted by the Author, which is competent enough to exhort all the interested to (at least) re-think their views. It is necessary to admit that the Academic is right, when he argues that the Council (firstly convened to Ancyra, and subsequently to Nicea) was not organized for the reason of discussing the Arian controversy. In reality, it seems that the primary reason for the meeting was the Donatist schism, which the Patrologist underestimated, and additionally the problem of reaching an agreement on a date of the Passover celebration. Certainly, the Council was not of an anti-Arian nature, but Arius was condemned by the ecclesiastic meeting as the one who rejected a laboriously reached compromise as for the form of the credo and renounced the term homoousios.

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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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Burghardt, Walter J. "Book Review: Patrology 4: The Golden Age of Latin Patristic Literature: From the Council of Nicea to the Council of Chalcedon." Theological Studies 49, no. 2 (May 1988): 340–42. http://dx.doi.org/10.1177/004056398804900210.

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Payton, James R. "John of Damascus on Human Cognition: An Element In His Apologetic For Icons." Church History 65, no. 2 (June 1996): 173–83. http://dx.doi.org/10.2307/3170286.

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During the first phase of the Iconoclastic Controversy (717–787), John of Damascus emerged as the chief spokesman of the iconodules. His apologetic for icons, developed in hisTreatises Against Those Who Attack the Holy Images(around 730) provided the rationale for the dogmatic decree legitimizing icons, which was adopted at the Seventh Ecumenical Council (Nicea II, 787). Exegetical, hermeneutical, and christological arguments played the dominant roles in his defense of the legitimacy of icons. An additional element in the Damascene's apologetic was an innovative theory of human cognition which placed a high value on created materiality, and thus extended the traditional Eastern Christian appreciation of the material world.

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Giorda, Maria Chiara, and Ioan Cozma. "Beyond Gender: Reflections on a Contemporary Case of Double Monastery in Orthodox Monasticism—St. John the Baptist Monastery of Essex in England." Religions 10, no. 8 (July 26, 2019): 453. http://dx.doi.org/10.3390/rel10080453.

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This paper focuses on the contemporary controversy in the Orthodox Church regarding the non-existence of the monasteries, where monks and nuns cohabit (so-called “double-monasteries”), which were prohibited by the Byzantine legislation and the Seventh Ecumenical Council (Nicea 787). The article attempts to demonstrate that, in spite of the centuries-old prohibition, the Orthodox Monastery of St. John the Baptist is an exceptional contemporary case of such cohabitation: monks and nuns live under the roof of the same monastery, sharing common places and certain activities. Furthermore, the paper envisions a possible accommodation in the monastic vision and practice regarding gender cohabitation in Orthodox monasticism. The research employs the historical-critical method, which is based on literary, archeological, and documentary sources, as well as interviews.

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Wicks, Jared. "The Church in Council. Conciliar Movements, Religious Practice and the Papacy from Nicea to Vatican II (review)." Jurist: Studies in Church Law and Ministry 72, no. 1 (2012): 305–6. http://dx.doi.org/10.1353/jur.2012.0010.

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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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Tanner, Norman. "The Book of the Councils: Nicaea I to Vatican II." Studies in Church History 38 (2004): 11–21. http://dx.doi.org/10.1017/s0424208400015692.

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The ecumenical and general councils of the Church have produced arguably the most important documents of Christianity after the Bible. How this ‘book’ of the councils came to be composed is the subject of this paper. In the composition, Christians have had to confront three problems similar to those involved in establishing the book of the Bible. First, which councils are to be considered ecumenical or general, paralleling the question of which books are to be included in the Bible. Secondly, which decrees are to be considered the authentic decrees of a particular council, paralleling the question of which chapters and verses make up a particular book of the Bible. Thirdly, which manuscripts or editions form the best text of a given decree, paralleling the search for the best texts of Scripture. There are, too, the additional issues of establishing some hierarchy in the importance of the councils and their decrees – the great creeds and doctrinal statements outrank, surely, most decrees of a purely disciplinary nature, just as the Gospels have a certain priority within the New Testament or Romans and Galatians outrank in importance the Pastoral Epistles – and secondly the difficulties of translating the original texts into the vernacular languages, alike for the councils as for the Bible. Alongside these similarities between the book of the councils and that of the Bible was the tension between Scripture and Tradition. How far could Tradition, represented cumulatively and retrospectively by the councils, interpret or develop the teaching of Scripture? This tension was never far below the surface, and erupted especially in the Reformation controversies.

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Fernández, Samuel. "Who Convened the First Council of Nicaea: Constantine or Ossius?" Journal of Theological Studies 71, no. 1 (April 1, 2020): 196–211. http://dx.doi.org/10.1093/jts/flaa036.

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Abstract The ancient church historians affirmed that it was Constantine himself who convened the Council of Nicaea. However, a chronological examination of the contemporary documents shows that the convocation of Nicaea was quite different. This essay aims to examine the origin of the idea of holding the Nicene council. According to the available data, Ossius of Cordoba convened the great episcopal council that was to be held at Ancyra but ultimately occurred in Nicaea. Although Constantine’s participation was decisive for the success of Nicaea, the study of the historical sources indicates that the original idea of holding the council that ultimately occurred at Nicaea must be credited to Ossius.

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Dissertations / Theses on the topic "Council of Nicea"

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Ezeh, Uchenna A. "Jesus Christ the ancestor : an african contextual christology in the light of the major dogmatic christological definitions of the Church from the Council of Nicea, 325, to Chalcedon, 451 /." Bern ; New York : P. Lang, 2003. http://catalogue.bnf.fr/ark:/12148/cb39060732d.

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Samples, Gil L. "Greek texts and English translations of the Bible: a comparison and contrast of the Textus Receptus Greek New Testament of the sixteenth century and the Alexandrian text of Westcott and Hort (nineteenth century) and Aland and Metzger (twentieth century) concerning variant texts that pertain to the orthodox Christology of the Council of Nicea, A.D. 325." Thesis, University of North Texas, 2002. https://digital.library.unt.edu/ark:/67531/metadc3315/.

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The argument of this paper is that certain salient passages in the New Testament concerning Christology, as it was defined in the Nicene creed in A.D. 325, reflect such orthodoxy better in the Textus Receptus Greek texts and the English translations made from them than do the Alexandrian texts. Arian theology, which was condemned as heretical at Nicea, is examined. Patristic quotations, historical texts, and arguments of the scholars are cited and traced, along with a comparison of Christological verses.

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Bateman, Craig Garfield. "Nicaea and sovereignty : Constantine's Council of Nicaea as an important crossroad in the development of European state sovereignty." Thesis, University of British Columbia, 2009. http://hdl.handle.net/2429/12638.

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This research is concerned with the development of international law in so far as it relates to the historical background for the Peace of Westphalia, which itself is understood as a seminal event in the history of the growth of both the theoretical notion of sovereignty and, in its present milieu, as an attribute of states. This research gets behind Westphalia, to suggest a plausible nexus of ideology and events which led to these treaties, and to focus specifically on the event which I suggest was the sin qua non development which led to the Westphalian concord. I suggest that the course set for the Church at the Council of Nicaea in 325 C.E. best explains both the context and initial impetus for the treaty-making at the Peace of Westphalia in the seventeenth century. I also suggest that the similarities between the two politically charged congresses are far more than random correlatives. In this research I will discuss the importance of Nicaea to Westphalia and also discuss some of the historical lineage pursuant to the idea of state sovereignty and look at its ultimate interconnectedness with the Christian religion. My suggestion in this research is that the late antiquity transformation of the Christian church from spiritual and cultural governance to temporal imperial sovereignty in Europe suggests a trenchant indication of what Nicaea represented in terms of setting a trajectory for the church's political sovereignty, a sovereignty which ultimately begun to be wrested back from it at Westphalia. This research suggests that the sovereignty which characterized the Late Antiquity Roman Empire under the Emperor Constantine was bequeathed to the Christian Church at Nicaea by fiat. In other words, this research is suggesting a starting point for the development of European sovereignty at which Europe's most enduring institution of eighteen-hundred plus years was the main actor: the Roman Catholic Church.

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Letournel, Marine. "Vivre sa foi catholique en Corse, à Gênes et dans le comté de Nice du XVe au XVIIIe siècle : Essai d'histoire comparée." Thesis, Nice, 2015. http://www.theses.fr/2015NICE2022.

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Le concile de Trente définit à la fin du XVI° siècle les principales réformes à entreprendre afin de restaurer l'image de l'Église. Une nouvelle approche structurelle et humaine est ainsi promue pour répondre aux critiques des protestants et de certains catholiques. La reconquête de la confiance des fidèles par l'Église se traduit par une modernisation et l'instauration de structures ecclésiastiques locales. La formation et l'apprentissage sont placés au centre de la politique menée par la curie romaine et les épiscopats locaux. Ces principes sont soutenus par la résurgence et la fondation de nouvelles compagnies religieuses ou associations laïques, répondant aux besoins quotidiens des populations. Le processus d'évangélisation passe également par la diffusion d'une nouvelle forme d'art capable de susciter un sentiment de grandeur et de richesse. Le baroque s'affirme comme un outil pédagogique indispensable dont les traces, encore actuelles, attestent de la magnificence. Le renouveau du message catholique, suite au concile de Trente, connaît cependant une application relative selon les territoires. Il apparaît à cet égard intéressant d'étudier l'impact de cette contre-Réforme sur la manière de vivre sa foi au sein de trois espaces liés d'un point de vue culturel et géographique que sont la Corse, Gênes et le comté de Nice
The council of Trent held at the end of the 16th century embodies main reforms to carry out in order to restore the Church’s image. A new structural and human approach is put forward in response to the critics addressed by Protestants and some Catholics. The regaining of the faithful’s trust, wanted by the Church, has led to a modernization and to the creation of local ecclesiastic structures. Training and learning have been put at the center of the policy conducted by the roman Curia and local episcopacies. This principles are supported by the renewal or the creation, of both religious societies and non-religious associations, able to meet the daily requirements of populations. Process of evangelization also goes through spreading of a new type of art, fostering a sense of glory and wealth. By doing so, the baroque asserts itself as a necessary educational tool, traces of which remain present until today and bear witness to its magnificence. However, the renewed catholic message, after the council of Trent, was not put in application equally in all the provinces. In this regard, it is interesting to study the impact of this counter-reformation on the way to live out is faith in this three culturally and geographically linked areas that are Corsica, Genoa and the county of Nice

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Nygren, Isak. "The Gothic versus the Russian. The conflict between the Church of the Goths and the Russian Orthodox Church : A comparison between the Church of the Goths (and similar churches) and the Moscow Patriarchate." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-26798.

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This essay is mainly about the Church of the Goths and about the Russian Orthodox Church, and their conflict. The essay will be focusing about important persons in these two churches. This essay will be tracing back the roots of the Church of the Goths, since it is a church, that is unknown by most people in this world. My research will be making a distinction of the differences between the Church of the Goths and the Russian Orthodox Church. This essay will also be discussing the heritage of the Gothic people and the theories of the Goths.The methods in the essay, is academic sources, information from the Church of the Goths and from the Russian Orthodox Church. The results shows how the information was found, and now it is published for the first time about the Church of the Goths. This means the Church of the Goths has a stronger ground than first expected. The methods were comparing what the different sources says, and if it was possible to connect the Church of the Goths to the Metropolitanate of Gothia, and so on.

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Tsai, Yu-Cheng, and 蔡裕鎮. "The Study of Reforms on the Commission, Council and Parliament of the European Union basing on the Treaty of Nice." Thesis, 2003. http://ndltd.ncl.edu.tw/handle/68071240353735698904.

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碩士
淡江大學
歐洲研究所
91
The European Union(EU) has undergone four times of enlargement since created, and the results have profoundly influenced the world. Entering the 21st century, the EU is now about to face the fifth time of enlargement, which will include width and depth. Consequently, the Treaty of Nice signed after the 2000 inter-government conference has been considered as an important key for EU’s widening (the fifth time of enlargement) and deepening in the future and greatly expected. To complete the preparation of the widening and deepening, the EU addressed the request of institutional reforms in the 1996/7 inter-government conference, yet it was not adopted in the Treaty of Amsterdam. The reason why member countries did not talke much about it was that institutional reforms would raise the issue of the limits of the rights in the EU for every country, not only now, but also in the future. Hence, after the 1996/7 inter-government conference, the countries hoped that institutional reforms would be accepted in the 2000 inter-government conference. Then the countries modified and signed the Treaty of Nice after the 2000 inter-government conference. Institutional reform in the Treaty of Nice focused on the Composition and the Size of the Commission, the Reweighting of Votes in the European Council and the expansion of the application of the Qualified majority, and the Democratization of the European Parliament. The reforms of the three institutions, representing the results of consultation and negotiation between the EU and the member countries, would influence the exercise of the rights of every country in the EU. In this thesis, I not only explained the institutional reforms in the Treaty of Nice, but also analyzed whether they were flawless and conformed to the principle of democratic governance in order to interpret the development of the relations between the member countries and the candidate countries. The evaluation of the EU─to see if it is well-prepared for the next process of European Integration─is also talked about. This thesis, basing on the process of negotiation, results and effects of the Treaty of Nice, comprises five parts: Introduction; Chapter One-The background of the institutional reforms of the EU in the Treaty of Nice; Chapter Two-The institutional reforms in the Treaty of Nice; Chapter Three-The evaluation and affects of the institutional reforms in the Treaty of Nice, and Conclusion.

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Moore, David Normant. "How the process of doctrinal standardization during the later Roman Empire relates to Christian triumphalism." Thesis, 2014. http://hdl.handle.net/10500/14076.

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My thesis examines relations among practitioners of various religions, especially Christians and Jews, during the era when Jesus’ project went from being a Galilean sect, to a persecuted minority, to religio licita status, and eventually to imperial favor, all happening between the first century resurrection of Jesus and the fourth century rise of Constantine. There is an abiding image of the Church in wider public consciousness that it is unwittingly and in some cases antagonistically exclusionist. This is not a late-developing image. I trace it to the period that the church developed into a formal organization with the establishment of canons and creeds defined by Church councils. This notion is so pervasive that an historical retrospective of Christianity of any period, from the sect that became a movement, to the Reformation, to the present day’s multiple Christian iterations, is framed by the late Patristic era. The conflicts and solutions reached in that period provided enduring definition to the Church while silencing dissent. I refer here to such actions as the destruction of books and letters and the banishment of bishops. Before there emerged the urgent perceived need for doctrinal uniformity, the presence of Christianity provided a resilient non-militant opponent to and an increasing intellectual critique of all religious traditions, including that of the official gods that were seen to hold the empire together. When glaringly manifest cleavages in the empire persisted, the Emperor Constantine sought to use the church to help bring political unity. He called for church councils, starting with Nicaea in 325 CE that took no account for churches outside the Roman Empire, and many within, even though councils were called “Ecumenical.” The presumption that the church was fully representative without asking for permission from a broader field of constituents is just that: a presumption. This thesis studies the ancient world of Christianity’s growth to explore whether, in that age of new and untested toleration, there was a more advisable way of responding to the invitation to the political table. The answer to this can help us formulate, and perhaps revise, some of our conduct today, especially for Christians who obtain a voice in powerful places.
Christian Spirituality, Church History & Missiology
D. Th. (Church History)

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Books on the topic "Council of Nicea"

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L'invenzione dell'immagine sacra: La legittimazione ecclesiale dell'icona al secondo Concilio di Nicea. Milano: Jaca Book, 2015.

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The Gnomai of the Council of Nicea (CC 0021): Critical text with translation, introduction and commentary. Piscataway, NJ: Gorgias Press, 2015.

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Images of the divine: The theology of icons at the Seventh Ecumenical Council. Leiden: E.J. Brill, 1994.

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Images of the divine: The theology of icons at the Seventh Ecumenical Council. Leiden: Brill, 2004.

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J, Sahas Daniel, ed. Icon and logos: Sources in eighth-century iconoclasm : an annotated translation of the sixth session of the seventh Ecumenical Council (Nicea, 787) ... Toronto: University of Toronto Press, 1986.

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Icon and logos: Sources in eighth-century iconoclasm : an annotated translation of the sixth session of the Seventh Ecumenical Council (Nicea, 787), containing the definition of the Council of Constantinople (754) and its refutation, and the definition of the Seventh Ecumenical Council. Toronto: University of Toronto Press, 1988.

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Nicaea: A book of correspondences. Great Barrington, MA: Lindisfarne Books, 2003.

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Lamberz, Erich. Die Bischofslisten des VII. Ökumenischen Konzils (Nicaenum II). München: Verlag der Bayerischen Akademie der Wissenschaften, 2004.

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Dudley, Dean. History of the first Council of Nice: A world's Christian convention, A.D. 325 : with a life of Constantine. Brooklyn, N.Y: A&B Publishers Group, 1998.

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Thümmel, Hans Georg. Die Konzilien zur Bilderfrage im 8. und 9. Jahrhundert: Das 7. Ökumenische Konzil in Nikaia 787. Paderborn: Ferdinand Schöningh, 2005.

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Book chapters on the topic "Council of Nicea"

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McGuckin, John A. "CHAPTER 1: THE DIVINE CHRIST OF THE COUNCIL OF NICAEA: 325." In Seven Icons of Christ, edited by Sergey Trostyanskiy, 9–46. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463236939-006.

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Bellamy, Will. "CHAPTER 7: THE COUNCIL OF NICAEA II: 787. THE POWER AND SACRAMENTALITY OF CHRIST’S ICON." In Seven Icons of Christ, edited by Sergey Trostyanskiy, 323–72. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463236939-012.

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Dainese, Davide. "Bishops and the Emperor within the Framework of Late Antiquity: The Council of Nicaea in De vita Constantini." In Beyond Intolerance, 151–79. Turnhout, Belgium: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.stta-eb.5.116912.

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"The First Ecumenical Council." In From Jerusalem to Nicea, 393–444. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463231392-011.

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"LECTURE II. THE COUNCIL OF NICÆA." In The Council of Nicea, 1–20. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463218096-001.

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"LECTURE III. THE MEETING OF THE COUNCIL." In The Council of Nicea, 21–49. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463218096-002.

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"LECTURE IV. THE OPENING OF THE COUNCIL." In The Council of Nicea, 50–76. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463218096-003.

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"LECTURE V. THE CONCLUSION OF THE COUNCIL." In The Council of Nicea, 77–100. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463218096-004.

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"Frontmatter." In The Council of Nicea, i—iv. Piscataway, NJ, USA: Gorgias Press, 2009. http://dx.doi.org/10.31826/9781463218096-fm.

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Graumann, Thomas. "Assessing and Performing Authenticity." In The Acts of the Early Church Councils, 92–110. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198868170.003.0008.

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The desire to assure the authenticity of documents and conciliar acts observed in the councils of the fifth century finds exaggerated expression in the two later ecumenical councils of Constantinople (680–1) and Nicaea II (787). In dramatic style, the necessity to be dealing with ‘correct’ and authentic acts is performed through almost theatrical acting in the council(s). Under the personal supervision of the emperor and based on observations of differently numbered and written quires, at Constantinople the ‘falsifications’ of the acts of the previous ecumenical council are in this way detected, and expunged. At Nicaea, the patriarch and council demonstratively act out the probity of their own procedures—and thus of their theological judgement—by means of philological and codicological scrutiny, described in detail in the acts.

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