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Journal articles on the topic 'Council of Nicea'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Frenkel, Luise Marion. "The Reception of the Council of Nicaea by Ethnic Minorities in the Eastern Roman Empire." Annuarium Historiae Conciliorum 49, no. 1 (April 28, 2020): 15–29. http://dx.doi.org/10.30965/25890433-04901002.

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Abstract The continuity and recognition enjoyed by communities which identified themselves with notions condemned in fourth- and fifth-century church councils can be related to the concomitant and interrelated processes of consolidation of historiographic narratives about Christian synods, their materialisation in imperial monuments and texts, and the cultural acceptance of theological and political values and categories. Focusing on the Council of Nicaea, the paper reviews the continuous presence of local Arian communities in Constantinople until the seventh century and the use of “Arian” liturgies in the East. The criteria of orthodoxy are examined in the light of the variant readings of the Ekthesis of the Didascalia CCXVIII Patrum Nicaenum and the prayers attributed to Serapion of Thmuis.

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12

Heffernan, Liz. "The Community Courts Post-Nice: A European Certiorari Revisited." International and Comparative Law Quarterly 52, no. 4 (October 2003): 907–33. http://dx.doi.org/10.1093/iclq/52.4.907.

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In December 2000 the European heads of government, gathered at Nice, took several important steps in the constitutional development of the European Union. Chief among them are the various provisions in the Treaty of Nice1 disposing of the so-called ‘Amsterdam leftovers’, ie, those issues of institutional reform left unresolved by the Treaty of Amsterdam. The central focus of IGC 2000, and of the publicity surrounding its negotiations, was reform of the political institutions, notably the Commission and the Council, in preparation for enlargement. Reform of the Community courts was a less conspicuous but, ultimately, no less important item on the agenda. In the case of the judicial branch, the new provisions are inspired in large part by the well-publicised need to remedy overburdened dockets and the attendant inefficiencies in the administration of justice in Luxembourg.2

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13

Pavlovic, Jovana. "John Damascene or Jerusalem monk John." Zbornik radova Vizantoloskog instituta, no. 51 (2014): 7–15. http://dx.doi.org/10.2298/zrvi1451007p.

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Most of original manuscripts wrongly claim authority of the treatise Adversus Constantinum Caballinum to John of Damascus. We applied the method of detailed linguistic analysis in order to check the hypothesis that Jerusalem monk John, the representative of three eastern patriarchs on the Second Council of Nicaea, wrote this iconophile work. Stylistic resemblance between the speech that John of Jerusalem held on the Second Council of Nicaea and sermon Adversus Constantinum Caballinum could indicate the same person as author.

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14

Elliott, T. G. "Constantine and ‘the Arian Reaction after Nicaea’." Journal of Ecclesiastical History 43, no. 2 (April 1992): 169–94. http://dx.doi.org/10.1017/s0022046900000877.

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Although Constantine was interested in the Council from a political point of view, and although he evidently got what he wanted from it, he did not simply walk away from Nicaea with the creed and consider the matter at an end. His letters written after the Council are important evidence for his attitude during it.

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15

Fernández, Samuel. "The Council of Nicaea and its reception." Teología y vida 57, no. 2 (June 2016): 297–303. http://dx.doi.org/10.4067/s0049-34492016000200010.

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16

WALTER, Christopher. "Icons of the First Council of Nicaea." Δελτίον Χριστιανικής Αρχαιολογικής Εταιρείας 34 (January 11, 1992): 209. http://dx.doi.org/10.12681/dchae.1068.

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17

ELLIOTT, THOMAS G. "Constantine's Preparations for the Council of Nicaea." Journal of Religious History 17, no. 2 (December 1992): 127–37. http://dx.doi.org/10.1111/j.1467-9809.1992.tb00709.x.

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18

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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19

Grzywaczewski, Józef. "Okoliczności zwołania Soboru Nicejskiego." Vox Patrum 62 (September 4, 2014): 139–68. http://dx.doi.org/10.31743/vp.3583.

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The article presents the circumstances of the Council of Nicaea. There was a tradition to compose symbols of the faith (symbola fidei), and to organize synods. The Council of Nicaea was convoked by Emperor Constantine in cooperation with Pope Silvestre. After the victory on Licinius, Constantine wanted to arrange public and religious matters of the Empire. He was not a Christian but he was friendly to Christianity as a religion which he considered to be profitable for the Empire. He possessed the title of Pontifex maximus which authorized him to intervene not only in pagan cults, but also in ecclesiastical affaires. In spite of that, there were three main conflicts in that time: the date of the Passover, Donatism and Arianism. Donatism was a schism born in Latin Africa having a national background; it was a movement of the local population against the Roman administration. Arianism, born in Greek Africa, was inspired by philosophy, especially by Neo-Platonism. Constantine was welcomed by the Pope and other bishops because his actions were useful for the Church. People were waiting for the Council of Nicaea with hope.

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20

de la Rochère, Jacqueline Dutheil. "The Charter of Fundamental Rights and Beyond." Cambridge Yearbook of European Legal Studies 4 (2001): 133–51. http://dx.doi.org/10.5235/152888712802761653.

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Rounding off a highly innovative process of elaboration, the European Union’s Charter of Fundamental Rights was officially proclaimed by the European Parliament, the Commission and the Council as planned at the Nice Summit, on 7 December 2000. According to the Cologne European Council of 3 and 4 June 1999, ‘it will then have to be considered whether and, if so, how the Charter should be integrated into the treaties’. Indeed, this is one of the points which, under the terms of Declaration 23 annexed to the Nice Treaty, will have to be considered during the ongoing process of institutional reform.

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de la Rochère, Jacqueline Dutheil. "The Charter of Fundamental Rights and Beyond." Cambridge Yearbook of European Legal Studies 4 (2001): 133–51. http://dx.doi.org/10.1017/s1528887000004043.

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Rounding off a highly innovative process of elaboration, the European Union’s Charter of Fundamental Rights was officially proclaimed by the European Parliament, the Commission and the Council as planned at the Nice Summit, on 7 December 2000. According to the Cologne European Council of 3 and 4 June 1999, ‘it will then have to be considered whether and, if so, how the Charter should be integrated into the treaties’. Indeed, this is one of the points which, under the terms of Declaration 23 annexed to the Nice Treaty, will have to be considered during the ongoing process of institutional reform.

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22

Paget, James Carleton. "Early Christian Greek and Latin literature. A literary history, I: From Paul to the age of Constantine; II: From the Council of Nicea to the beginning of the medieval period. By Claudio Moreschini and Enrico Norelli. (Trans. by Matthew J. O'Connell of Storia della letteratura cristiana antica greca e latina, I: Da Paolo ell'età constantiniana; II: Dal concilio di Nicea agli inizi del medioevo. Brescia: Morcelliana Editrice, 1995, 1996.) Pp. xxiii+455; xxv+734. Peabody, MA: Hendrickson, 2005. £57.99. 1 56563 606 6." Journal of Ecclesiastical History 58, no. 3 (July 2007): 509. http://dx.doi.org/10.1017/s0022046907001315.

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23

Kendall, Tim, Steve Pilling, Catherine Pettinari, and Craig Whittington. "Clinical Guidelines in Mental Health I: the National Collaborating Centre for Mental Health." Psychiatric Bulletin 28, no. 5 (May 2004): 156–59. http://dx.doi.org/10.1192/pb.28.5.156.

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The first national clinical guideline for the National Health Service (NHS) was produced by the National Collaborating Centre for Mental Health (NCCMH) for the National Institute for Clinical Excellence (NICE) and launched in December 2002. That the first guideline to emerge was a guideline in mental health was important. Furthermore, that the guideline was about the treatment of the most severe form of mental illness, schizophrenia, has drawn a great deal of attention to the plight of people with mental health problems, both within NICE, its Citizens Council and Partners Council, and in the medical press (Battacharya & Gough, 2002; Mayor, 2002; Hargreaves, 2003).

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24

Gulland, A. "NICE proposals for citizens council condemned by patients." BMJ 325, no. 7361 (August 24, 2002): 406a—406. http://dx.doi.org/10.1136/bmj.325.7361.406/a.

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25

Wise, J. "NICE Citizens Council debates incentives for healthy behaviour." BMJ 340, may24 1 (May 24, 2010): c2747. http://dx.doi.org/10.1136/bmj.c2747.

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26

NEIL, B. "THE WESTERN REACTION TO THE COUNCIL OF NICAEA II." Journal of Theological Studies 51, no. 2 (October 1, 2000): 533–52. http://dx.doi.org/10.1093/jts/51.2.533.

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27

Kelhoffer, James A. "The Search for Confessors at the Council of Nicaea." Journal of Early Christian Studies 19, no. 4 (2011): 589–99. http://dx.doi.org/10.1353/earl.2011.0053.

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28

Moberg, Axel. "The Nice Treaty and Voting Rules in the Council." JCMS: Journal of Common Market Studies 40, no. 2 (June 2002): 259–82. http://dx.doi.org/10.1111/1468-5965.00354.

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29

Beatrice, Pier Franco. "The Word “Homoousios” from Hellenism to Christianity." Church History 71, no. 2 (June 2002): 243–72. http://dx.doi.org/10.1017/s0009640700095688.

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Homoousios is one of the most important words in the Christian theological vocabulary, since it was used at the Council of Nicaea to express the divine consubstantiality of the Son with the Father. However, long and complicated debates have not yet produced any significant agreement among scholars concerning its origin and meaning.

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30

Giulea, Dragoș Andrei. "Antioch 268 and Its Legacy in the Fourth-Century Theological Debates." Harvard Theological Review 111, no. 2 (April 2018): 192–215. http://dx.doi.org/10.1017/s0017816018000056.

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AbstractThe study proposes an analysis of the concepts ofousiaandhypostasisin the theology of the Council of Antioch which condemned Paul of Samosata in 268 CE. The authentic reports preserved from the assembly unveil the fact that the synodals who condemned Paul of Samosata employed the two terms interchangeably to denote the individual entity or person rather than the common essence or nature of the Father and Son. Additionally, they defended Christ's divinity before time and simultaneously assumed a certain subordinationism. The study additionally explores theSitz im Lebenof this theology, an accepted language embraced in the Eastern part of the Roman world in the third century. The article further traces the elements of this Antiochene theology in the fourth century in what was traditionally viewed as the “Arian” councils held in Antioch in 341 and 345 as well as in such authors as Eusebius of Caesarea and the Homoiousians. While Antioch 341 and 345 distanced themselves from Arianism, it is more coherent to interpret them, together with Eusebius and the Homoiousians, through this new hermeneutical lens, namely Antioch 268, rather than the traditional polarization between Nicaea and Arianism.

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SCHOUT, ADRIAAN, and SOPHIE VANHOONACKER. "Evaluating Presidencies of the Council of the EU: Revisiting Nice." JCMS: Journal of Common Market Studies 44, no. 5 (December 2006): 1051–77. http://dx.doi.org/10.1111/j.1468-5965.2006.00673.x.

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32

Colle, Ralph Del. "‘Person’ and ‘Being’ in John Zizioulas' Trinitarian Theology: Conversations with Thomas Torrance and Thomas Aquinas." Scottish Journal of Theology 54, no. 1 (February 2001): 70–86. http://dx.doi.org/10.1017/s003693060005119x.

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The 318 Fathers at the First Council of Nicaea (325) began their profession of faith in the second article of the creed as follows:Confessing that: We believe in one God … And in one Lord Jesus Christ, the Son of God, begotten of the Father as only begotten, that is, from the essence of the Father, [ek tes ousias tou patros].

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Rostow, Eugene V. "Until What? Enforcement Action or Collective Self-Defense?" American Journal of International Law 85, no. 3 (July 1991): 506–16. http://dx.doi.org/10.2307/2203109.

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Should the Persian Gulf war of 1990-1991 be characterized as an “international enforcement action” of the United Nations Security Council or as a campaign of collective self-defense approved, encouraged, and blessed by the Security Council?This is not simply a nice and rather metaphysical legal issue, but an extremely practical one. The question it presents is whether the control and direction of hostilities in the gulf, their termination, and the substance of the settlement they produce were handled by the Council as the Korean War was handled, that is, as a campaign of collective self-defense, or as the United Nations’ first “international enforcement action.” According to some international lawyers, characterizing the gulf war as a Security Council “enforcement action” under the untried procedures of Articles 42-50 of the Charter would in effect eviscerate Article 51, make the exercise of each state’s “inherent” right of self-defense subject to the permission of the Security Council, threaten the veto power of the permanent members of the Security Council, and thus lead to extremely grave and perhaps insoluble political difficulty. It could even destroy the United Nations.

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34

Freixas, J. "The dimension for the European Union Council under the Nice rules." European Journal of Operational Research 156, no. 2 (July 2004): 415–19. http://dx.doi.org/10.1016/s0377-2217(02)00903-7.

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35

McMahon, Joe, and Lammy Betten. "II. Human Rights." International and Comparative Law Quarterly 50, no. 3 (July 2001): 690–701. http://dx.doi.org/10.1093/iclq/50.3.690.

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At the Nice Summit in December 2000, Europe's political leaders adopted the much-discussed EU Charter on Fundamental Rights in the form of a legally non-binding political declaration. It is the second such instrument in relation to human rights protection.1 The Presidency Conclusions to both the 1999 Cologne and Tampere Summits ordered the preparation of a draft Charter which was to be solemnly proclaimed by the European Parliament, the Commission and Council at the Nice Summit.2 It was only after that fact that “It will … have to be considered whether and, if so, how the Charter should be integrated into the treaties.”3

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36

Dashwood, Alan. "Decision-Making at the Summit." Cambridge Yearbook of European Legal Studies 3 (2000): 79–105. http://dx.doi.org/10.5235/152888712802859033.

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Various provisions of the Treaty on European Union (“TEU”) and of the EC Treaty specifically require action to be taken, at the definitive stage or at some preparatory or intermediate stage of decision-making, by the European Council, or by the Council of the European Union meeting in the composition of Heads of State or Government (“the HSG Council”); and there is one instance of an appointing power exercisable by an intergovernmental conference at the level of Heads of State or Government (“an HSG Conference”). Reserving a role for the political leaders of the Union in the adoption of particular decisions was an innovation of the TEU, more especially in the Title of the EC Treaty on economic and monetary policy, and further instances have been added by the Treaty of Amsterdam (“TA”) and the Treaty of Nice (“TN”).

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Dashwood, Alan. "Decision-Making at the Summit." Cambridge Yearbook of European Legal Studies 3 (2000): 79–105. http://dx.doi.org/10.1017/s1528887000003748.

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Various provisions of the Treaty on European Union (“TEU”) and of the EC Treaty specifically require action to be taken, at the definitive stage or at some preparatory or intermediate stage of decision-making, by the European Council, or by the Council of the European Union meeting in the composition of Heads of State or Government (“the HSG Council”); and there is one instance of an appointing power exercisable by an intergovernmental conference at the level of Heads of State or Government (“an HSG Conference”). Reserving a role for the political leaders of the Union in the adoption of particular decisions was an innovation of the TEU, more especially in the Title of the EC Treaty on economic and monetary policy, and further instances have been added by the Treaty of Amsterdam (“TA”) and the Treaty of Nice (“TN”).

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38

Cremona, Marise. "A Policy of Bits and Pieces? The Common Commercial Policy After Nice." Cambridge Yearbook of European Legal Studies 4 (2001): 61–91. http://dx.doi.org/10.5235/152888712802761770.

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It is of course by no means certain that the Treaty of Nice will be ratified and that we will face the most radical revision to the EC Treaty provisions on the Common Commercial Policy (CCP) since its inception in 1957. Unlike most other proposed changes, however, this revision was foreshadowed in substance if not in detail by the Treaty of Amsterdam, which by adding a new paragraph 5 to the existing Article 133, allowed for the possibility of the extension of the CCP by Council decision. This aspect of the Treaty of Nice is particularly worth discussing, even in the absence of certainty as to its coming into force, both because some alterations to the CCP would be possible even under the existing regime, and because the issues raised by the Nice amendment are extremely pertinent to any such development. Discussion of the implications of the choices made at Nice are instructive when considering not only the post-Nice CCP but alternative options in the event of other Treaty amendments. The complexity of the Nice amendment is a reminder of just how difficult it is to achieve consensus in this area, and also of how important in practice that consensus is.

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Cremona, Marise. "A Policy of Bits and Pieces? The Common Commercial Policy After Nice." Cambridge Yearbook of European Legal Studies 4 (2001): 61–91. http://dx.doi.org/10.1017/s152888700000402x.

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It is of course by no means certain that the Treaty of Nice will be ratified and that we will face the most radical revision to the EC Treaty provisions on the Common Commercial Policy (CCP) since its inception in 1957. Unlike most other proposed changes, however, this revision was foreshadowed in substance if not in detail by the Treaty of Amsterdam, which by adding a new paragraph 5 to the existing Article 133, allowed for the possibility of the extension of the CCP by Council decision. This aspect of the Treaty of Nice is particularly worth discussing, even in the absence of certainty as to its coming into force, both because some alterations to the CCP would be possible even under the existing regime, and because the issues raised by the Nice amendment are extremely pertinent to any such development. Discussion of the implications of the choices made at Nice are instructive when considering not only the post-Nice CCP but alternative options in the event of other Treaty amendments. The complexity of the Nice amendment is a reminder of just how difficult it is to achieve consensus in this area, and also of how important in practice that consensus is.

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Megaw, Vincent. "Identifying Celts." Antiquity 90, no. 349 (February 2016): 245–48. http://dx.doi.org/10.15184/aqy.2015.195.

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The Council of Europe declared 1992 to be the ‘Year of the Ancient Celts’, yet books dealing with the Celts—Celts in the past, Celts today, Celts who never existed—continue to appear unabated. The titles reviewed here are characteristic of three of the main categories of such fare: exhibition catalogues, general introductions and just nice books to look at.

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Tanner, N. "The Oecumenical Councils: From Nicaea I to Nicaea II (325-787). Edited by GIUSEPPE ALBERIGO et al." Journal of Theological Studies 59, no. 1 (February 6, 2008): 448. http://dx.doi.org/10.1093/jts/flm158.

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Hay, Julie. "UK Council for Psychotherapy Position Statement on NICE Guideline for Depression in Adults." International Journal of Transactional Analysis Research & Practice 10, no. 2 (November 26, 2019): 87–100. http://dx.doi.org/10.29044/v10i2p87.

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Editor’s Note The following is reproduced here, with permission of the UK Council for Psychotherapy and their collaborators, because it makes interesting and generally applicable points about research methodologies. The references are: UKCP (2019) https://www.psychotherapy.org.uk/wp-content/uploads/2019/07/NICE-Depression-coalition-position-statement.pdf accessed 16 October 2019 UKCP (2019) https://cdn.ymaws.com/www.psychotherapyresearch.org/resource/resmgr/docs/downloads/StakeholderPositionStatement.pdf accessed 16 October 2019

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Petrosyan, Nelli. "Saint Gregory The Illuminator and Canons of Nicene Ecumenical Council." WISDOM 1, no. 6 (July 1, 2016): 131. http://dx.doi.org/10.24234/wisdom.v1i6.73.

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The Nicene Creed in the Armenian Apostolic Church is a stricter version of the Christian faith. Christian recites it as a confession of his faith. The article attempts to identify formulation origins of creed partly related with apostolic times. Next is presented, how in year 325 during the first ecumenical meeting convened in Nicaea the high-ranking fathers collected the items of Christian faith and gave the name of Nicene Creed or Creed. Gregory the Illuminator accepted the decisions of the Nicene creed and canonize that Creed in the Armenian Apostolic Church, however, unlike other Christian churches, add his own confession. In addition to that Creed, two more Creeds are canonized and stored in the Armenian Church. All of them express the nature and essence of God and Holy Trinity, which is the foundation and major axis of Christianity.

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Gusarova, Ekaterina V. "The Fixed Easter Cycle in the Ethiopian Church." Scrinium 14, no. 1 (September 20, 2018): 463–66. http://dx.doi.org/10.1163/18177565-00141p30.

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Abstract This article deals with the fixed Christian Easter and the feasts, which depend on it. Both moveable and fixed feasts are recorded in Christian calendars and synaxaria. Following the decisions of the First Oecumenical Council of Nicaea (AD 325) the Ethiopians celebrated mostly the moveable Easter and its cycle. At the same time in the Ethiopian Royal Chronicles is also recorded that the Ethiopian Kings and their armies celebrated the fixed Easter and its festivals, especially the Good Friday.

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Teal, Andrew. "Council of Nicaea (325): Religious and Political Context, Documents, Commentaries. By Henryk Pietras." Journal of Theological Studies 69, no. 1 (October 31, 2017): 336–38. http://dx.doi.org/10.1093/jts/flx208.

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Yataganas, Xenophon, and George Tsebelis. "The Treaty of Nice, the Convention Draft and the Constitution for Europe Under a Veto Players Analysis." European Constitutional Law Review 1, no. 3 (October 2005): 429–51. http://dx.doi.org/10.1017/s1574019605004293.

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Triple majority for changing the status quo in Treaty of Nice (2001): qualified majority of weighted votes, majority of countries, qualified majority of the population. Convention proposal (2003): requirements from three to two by dropping the qualified majority of weighted votes and reducing the qualified majority threshold of the population from 62% to 60%. Important consequences for the political institutions of the Union: 1) facilitates political decision-making; 2) reduces relative weight of governments participating in the Council and increases the importance of the European Parliament; 3) reduces the role of the judiciary and bureaucracies in the Union in favor of the political process. Consequences of the Treaty establishing a Constitution for Europe signed in Rome 29 October 2004. Exactly in the middle between Nice and the European Convention.

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Misiarczyk, Leszek. "Czy Ewagriusz z Pontu został rzeczywiście potępiony?" Vox Patrum 65 (July 15, 2016): 441–59. http://dx.doi.org/10.31743/vp.3510.

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The article in the first part tries to prove on the basis of the arguments raised in recent studies, especially of A. Casiday, that there are no serious reasons to consider the syriac version S 2 of Kephalaia Gnostica as authentic and the version S 1 as expurged from Origenism. It seems quite the contrary, the version S 1 would be authentic and S 2 would has been contaminated by Origenism of sixth century. So Evagrius would not be the central figure in the so-called first Origenist controversy in the fifth century. In the second part author shows that the name of Evagrius does not appear in the Second Council of Constantinople in 553, in Epistula Synodum de Origene and in Edictum contra Origenem of Justinian. He was condemned probably only by some endemic synod before the official opening of the Council in 553. The question regarding the real validity of this condemnation still remains open. The III Council of Constantinople in 680-681, II Nicean in 787 and patristic authors simply repeat the condemnation of the previus endemic synod without examining the case.

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Edwards, Mark. "Alexander of Alexandria and the Homoousion." Vigiliae Christianae 66, no. 5 (2012): 482–502. http://dx.doi.org/10.1163/157007212x613410.

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Abstract This paper responds to recent publications which play down the role of Bishop Alexander of Alexandria in securing the adoption of the term homoousion at the Nicene Council of 325. It argues that, while the term is not employed in any surviving work from his hand, there is some reason to believe that he sanctioned the use of it by his colleagues. There is no doubt that before the Council he had already declared the Son to be “from the Father’s essence”, and it is all but certain that when this phrase was challenged, together with the homoousion at Nicaea, it was he who produced a conciliatory exegesis of both innovations, relying on the theology that had already been expounded in his letters Philostorgius’ story that he and Hosius of Cordoba had concerted a plan to introduce the homoousion is not implausible, and it should not be assumed that the author of an anonymous life of Constantine, which corroborates this narrative, is merely paraphrasing Philostorgius. Their testimony is consistent with that of Ambrose of Milan, who can be shown to have been acquainted both with documents and with witnesses of the proceedings at the Council.

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Moorhead, John. "What names did the Anti-nicenes use for Catholics and Arians?" Augustinianum 50, no. 2 (2010): 423–41. http://dx.doi.org/10.5840/agstm201050215.

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The parties involved in the Trinitarian disputes that led to and followed the Council of Nicaea are generally referred to as Catholics and Arians. But suchterminology reproduces that of the party that was ultimately victorious, and this paper utilizes the evidence of Latin texts from the fourth to the sixth centuries to enquire into the language used by the other side. It will draw attention to the use of such terms as Homousians and Romans for those better known as Catholics, and the application of such general concepts as lex and religio.

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Czaputowicz, Jacek, and Marcin Kleinowski. "The voting systems in the Council of the EU and the Bundesrat – What do they tell us about European Federalism?" Perspectives on Federalism 10, no. 1 (May 1, 2018): 176–201. http://dx.doi.org/10.2478/pof-2018-0009.

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Abstract The Treaty of Lisbon introduced a new system of weighted votes in the Council, which radically departs from the principles on which the distribution of votes between the Member States of the EU was based for more than half a century. At the same time, the system of double majority is fundamentally different from the assumptions on which voting systems in federal states are based, including in the Bundesrat. Systems used in federal states are usually based on a compromise between the equality of states, and the equality of citizens. Consequently, in the Nice system, smaller Member States in the EU had relatively greater power compared to their populations than smaller federal units in the German Bundesrat. The results presented in this paper indicate that the Lisbon system of voting in the Council differs significantly from voting systems in federal states.

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