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Relevant bibliographies by topics / Councils (Ecumenical), Nice, 325

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Academic literature on the topic 'Councils (Ecumenical), Nice, 325'

Author: Grafiati

Published: 25 July 2024

Last updated: 31 July 2025

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Journal articles on the topic "Councils (Ecumenical), Nice, 325"

1

Yarotskiy, Petro. ""Holy and Great Cathedral" of the Orthodox Church." Ukrainian Religious Studies, no. 79 (August 30, 2016): 18–22. http://dx.doi.org/10.32420/2016.79.671.

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An important event of the Orthodox world of the last year was the Cathedral, which took place on June 19-28 on. Mole. The extraordinary nature of this council is that it was convened 1229 years after the last (seventh) Ecumenical Council in 787, which was not yet split into Orthodoxy and Catholicism (which occurred in 1054) of a single Christian Church. The Catholic Church then independently held its 22 councils, the last of which - the Second Vatican Council was held in 1962-1965. In Orthodoxy, extraterrestrial silence prevailed, since its hierarchs believed that for the "fullness and maturit

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2

Sabino, Carmen. "Nicea modelo de resolución de conflictos." Revista Ecuatoriana de Ciencias Filosófico-Teológicas 2, no. 3 (2025): 42–55. https://doi.org/10.26807/recifit.v2n3.48.

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Communion as a way of dialogue, in the context of the 1700 years of the Ecumenical Council of Nicaea (325), aims to analyse how Nicaea can be interpreted as a model for collective conflict resolution, by identifying the principles and dynamics applied in their historical context that may be relevant to contemporary conflict management. Methodologically, a qualitative paradigm is adopted, following the phenomenological hermeneutic method and a descriptive design, through the critical analysis of documents. The results reveal as principles inclusion; open debate; clarity of controversial element

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3

Byelov, Dmitro. "Influence of Roman religion on Christianity." Revista Moldovenească de Drept Internaţional şi Relaţii Internaţionale 18, no. 2 (2023): 25–30. http://dx.doi.org/10.61753/1857-1999/2345-1963/2023.18-2.03.

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This article traces the influence of traditional Roman religion on Christianity. The establishment of the most important dogmas and the formation of the church hierarchy are analyzed. The classical era is the Christian period of history that initiated the most important dogmas and formed the church hierarchy. The practice of Ecumenical Councils, which became the main governing bodies of the church, was introduced. The first Ecumenical Council was held in Nicaea. It approved the Creed, which was an exposition of the main dogmas that were obligatory for Christians. The Council of Nicaea was held

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4

Petek, Nina, and Jan Ciglenečki. "Prvi koncili u kršćanstvu i budizmu Strukturne analogije i povijesne sličnosti." Obnovljeni život 74, no. 1 (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 i

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5

Huu Thap, OP, Joseph Nguyen, and Jannel Abogado, OP. "The Significance of Homoousios in Athanasius of Alexandria." philippiniana Sacra 54, no. 162 (2019): 255–78. http://dx.doi.org/10.55997/ps2003liv162a3.

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In 325, the first ever ecumenical council in the church was celebrated at Nicea to address the Arian question about the nature of the Son. Nicea formulated a creed which contained formulaic expressions that proclaim the right doctrine of the Son. Among these expressions, the term homoousios became normative in Trinitarian doctrine. However, the path of homoousios into becoming the standard of orthodoxy was not a smooth one. It immediately drew opposition even from among those who supported Nicea. Athanasius himself, the acknowledged champion of Nicea, refrained from using it for decades until

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6

Gratsianskiy, Mikhail V. "Council of Ephesus of 431: Between “Apostatic Synedrion” and “Universal Council”." Античная древность и средние века 52 (2024): 83–100. https://doi.org/10.15826/adsv.2024.52.004.

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The Council of Ephesus of 431 had, along with others, a very important consequence: this Council gave rise to the formation of the institution of the Ecumenical Council in the Roman Empire and the Christian Church. In the fourth and early-fifth century, the epithet “ecumenical” had from time to time been applied only to the Council of Nicaea of 325. Councils that followed, regardless of their significance and representativeness, did not claim the status of “ecumenical” and did not apply this epithet to themselves in order to emphasize the uniqueness and special status of the Council in Nicaea.

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7

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).

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8

Cristian, Gagu. "THE ART OF ICON IN THE CONSTANTINIAN ERA – PATRISTIC FOUNDATION OF THE ICON." Icoana Credintei 10, no. 19 (2024): 5–31. http://dx.doi.org/10.26520/icoana.2024.19.10.5-31.

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The freedom of expression of the Christian faith, acquired by the Church following the edict of Mediolanum, from the year 313, favored the flourishing of church life in all its aspects, including that of sacred art, therefore also of iconography. The one who gave the impetus to this process was, without a doubt, the Holy Emperor Constantine the Great himself. For their part, the Holy Fathers of the Church encouraged the representation in icons of the martyrdom of the holy martyrs and provided, at the same time, the arguments that contributed to the foundation of the presence and role of the ic

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9

Kelly, Joseph F. "The First Seven Ecumenical Councils (325–787): Their History and Theology. By Leo Donald Davis S.J. Theology and Life Series 21. Wilmington, Delaware: Michael Glazier, Inc., 1987. 342 pp. $17.95 paper." Church History 58, no. 2 (1989): 218–19. http://dx.doi.org/10.2307/3168726.

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Arutyunova-Fidanyan, Viada. "Clarifying the term “Chalcedonian Armenians”." St. Tikhons' University Review. Series III. Philology 77 (December 25, 2023): 11–30. http://dx.doi.org/10.15382/sturiii202377.11-30.

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The ethnic self-consciousness of the Armenian ethnos, which passed the peak of ethnogenesis at the end of the first millennium BC, was ensured by the common origin, language and territory, common historical memory, continuity of state-political formations, cultural traditions and customs. Armenia is one of the oldest Christian states, and the Christianisation of the country in the early 4th century introduced a new cementing component into the Armenian identity. Wars with Mazdean Iran and later with the Muslim world, the struggle for fatherland and the struggle for faith cemented ethno-cultura

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Books on the topic "Councils (Ecumenical), Nice, 325"

1

Ondoa, François. La mémoire africaine dans l'Église du Christ depuis les conciles de Nicée (325), Constantinople (381), Ephèse (431), Chalcédoine (451). Éditions Le flambeau, 2009.

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A, Alberigo, ed. The oecumenical councils from Nicaea I to Nicaea II (325-787). Brepols, 2006.

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L'Huillier, Peter. The church of the ancient councils: The disciplinary work of the first four ecumenical councils. St. Vladimir's Seminary Press, 1995.

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4

Council of Nicaea (1st : 325 : Nicaea, Turkey), ed. The First ecumenical council: That is, the first council of the whole Christian world, which was held A.D. 325 at Nicaea in Bithynia. J. Chrystal, 1990.

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Hansen, Günther Christian. Historia ecclesiastica =: Kirchengeschichte. Brepols, 2008.

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Gelasius, of Cyzicus, fl. 475., ed. Anonyme Kirchengeschichte (Gelasisus Cyzicenus, CPR 6034). De Gruyter, 2002.

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Gelasius, of Cyzicus, fl. 475, ed. Historia ecclesiastica =: Kirchengeschichte. Brepols, 2008.

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8

Nicea e Costantinopoli. Libreria editrice vaticana, 1994.

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9

The first seven ecumenical councils (325-787): Their history and theology. Liturgical Press, 1990.

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10

The First Seven Ecumenical Councils: (325-787) Their History and Theology. Michael Glazier, 1988.

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Book chapters on the topic "Councils (Ecumenical), Nice, 325"

1

Blanchard, Shaun, and Stephen Bullivant. "What is an ‘ecumenical council’?" In Vatican II: A Very Short Introduction. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/actrade/9780198864813.003.0001.

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Abstract Vatican II is the most important Catholic event of the past century, if not the past half-millennium. It also had, and has, ramifications far beyond the lives of the world’s billion-or-so Catholics. To understand why, this chapter introduces both the theological meaning of a ‘general ecumenical council’, and the critical historical context in which this specific one played out. Parallels are drawn to previous such events in the history of the Church, including the so-called ‘Council of Jerusalem’ (Acts 15), the formal ecumenical councils of Nicaea (ad 325), Trent (1545‒63), and Vatica

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Tanner, Norman. "Editions of the Council Documents in English." In The Oxford Handbook of Vatican II. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780198813903.013.46.

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Abstract The chapter is divided into four sections: (1) historical background: how Greek and Latin were the obvious choices for the first twenty ecumenical councils, from Nicaea I in 325 to Vatican I in 1869–70, regarding both the bishops’ debates and the decrees promulgated, and how this situation had changed by the time of Vatican II due to the decline of Latin and the rise of vernacular languages, of which English was the most widespread; (2) English translations of the documents of Vatican II, focusing on the three most important publications; (3) criticisms of these English translations i

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3

Menze, Volker L. "The Emperor’s Henchman." In Patriarch Dioscorus of Alexandria. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192871336.003.0004.

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Abstract After the Reunion of 433 Alexandria and Antioch were in communion again but the fragile balance of power collapsed in the 440s. Cyrillians and dyophysites regarded each other as heretics and attempted to win over as many episcopal sees as possible. It is notable—and against previous scholarly assumptions—that until 448 Dioscorus remained on the side-lines, in contrast to Emperor Theodosius (408–450) whose mistrust towards Theodoret of Cyrrhus and other dyophysite near eastern bishops increased during the 440s. The bishop of Cyrrhus actively engaged in the controversy not the least thr

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