Journal articles: 'Ecumenical Councils'

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Chadwick, Henry. "Book Reviews : Ecumenical Councils." Expository Times 104, no. 2 (November 1992): 58. http://dx.doi.org/10.1177/001452469210400216.

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Foster, Paul. "The Seven Ecumenical Councils." Expository Times 120, no. 2 (November 2008): 85. http://dx.doi.org/10.1177/00145246081200020702.

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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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Lukovtsev, Ilya N. "St. Gregory Palamas’s gnoseology in light of the dogma of the incarnation of Christ." Issues of Theology 3, no. 1 (2021): 24–44. http://dx.doi.org/10.21638/spbu28.2021.102.

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This article is devoted to the problem of correspondence between the gnoseology of St. Gregory Palamas and the teachings of the Orthodox Church. His gnoseology contains two theses that caused a significant controversy in the 14th century in the Byzantine Empire. These are the uncreated nature of the Tabor Light and the possibility to know God by His uncreated energies, but not by His essence. The author turns directly to the Christological confessions and other dogmatic texts of the Ecumenical Councils to solve the problem. This method has not been largely used. As a general rule, the “palamites” and “antipalamites” used to refer to some particular father or plunged into a strictly philosophical discourse. At the same time, it was not fully taken into the account the fact that the Acts of the Ecumenical Councils contain information to adequately assess St. Gregory’s gnoseology. The article concisely presents the main theses of St. Gregory Palamas’s gnoseology, approved by the local Council of 1351 held in Constantinople. The theses are compared to the confession of the Council of Chalcedon. The texts of the subsequent Ecumenical Councils are considered to be as clarifying as the Chalcedonian confession. The views of St. Gregory’s main opponents are also analyzed in the article. Particular attention is paid to the meaning of key terms in the considered dogmatic texts. The article also takes into account the philosophical aspect of the problem, and expounds one of the arguments of St. Gregory in favor of the uncreated nature of the Tabor Light, which is based on the idea of the inability of human nature to emit light. As a result of the research, it was established that both theses of St. Gregory contradict the doctrine of the Ecumenical Councils about Christ. Instead of St. Gregory’s dubious gnoseology, the Ecumenical Councils offer to cognize the divinity of the Trinity inseparably from the flesh of Christ, and not only in energy, but also essence and hypostasis. As for the natural science argument of St. Gregory, it is refuted by the data of modern science, which proved the existence of biophotons. This discovery, according to the author, does not contradict, but only confirms the Christology of the Ecumenical Councils.

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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 maturity" of the Christian Church there was enough canonical work of the seven Ecumenical Councils that took place during 325-787 years.

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Wessling, Jordan. "Crisp on Conciliar Authority." Philosophia Christi 23, no. 1 (2021): 43–52. http://dx.doi.org/10.5840/pc20212316.

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In Analyzing Doctrine: Toward a Systematic eology, Oliver Crisp infers from a general principle concerning God’s providential care for the church that it is implausible that God would allow substantial error on the central theological promulgations of an ecumenical council. is conclusion is then used specifically against contemporary neo-monothelites, who consciously contravene the dyothelite teachings of the third Council of Constantinople. In this paper, I raise several doubts about the inference utilized by Crisp against these neo-monothelites, and I seek to point to a more promising manner of upholding the deliverances of the ecumenical councils.

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Sagan, Oleksandr N. "Two families of Orthodox churches: is it possible to unite?" Ukrainian Religious Studies, no. 21 (December 18, 2001): 88–97. http://dx.doi.org/10.32420/2002.21.1233.

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The Fourth (Chalcedonian) Ecumenical Council in 451 divided the Ecumenical Orthodoxy into two large parts. The first is Orthodox churches (Chalcedonian, orthodox, "Eastern" (Efsten), which include the four ancient patriarchates (Constantinople, Alexandria, Antioch, Jerusalem), along with the younger recognized and unrecognized autocephalous Orthodox Churches, which today are numbered around the world However, in spite of the later division of Orthodoxy with the national churches (the separation here was usually based on an administrative principle), they all represent a single church community with a common faith nnyam nature and expression of church life. The basis of the true apostolic faith they accept the first, except the Bible, and even the decision of the seven ecumenical councils.

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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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Gazal, Andre A. "’That Ancient and Christian Liberty’: Early Church Councils in Reformation Anglican Thought." Perichoresis 17, no. 4 (December 1, 2019): 73–92. http://dx.doi.org/10.2478/perc-2019-0029.

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Abstract This article will examine the role the first four ecumenical councils played in the controversial enterprises of John Jewel (1522-71) as well as two later early modern English theologians, Richard Hooker (1553-1600) and George Carleton (1559-1628). In three different polemical contexts, each divine portrays the councils as representing definitive catholic consensus not only for doctrine, but also ecclesiastical order and governance. For all three of these theologians, the manner in which the first four ecumenical councils were summoned and conducted, as well as their enactments touching the Church’s life provided patristic norms for its rightful administration. Jewel, Hooker, and Carleton each argued that the English Protestant national Church as defined by the Elizabethan Settlement exemplified a faithful recovery of patristic conciliar ecclesiastical government as an essential component in England’s overall endeavor to return to the true Church Catholic. Jewel employed these councils in order to impeach the Council of Trent’s (1545-63) status as a general council, and to justify the transfer of the authority of general councils to national and regional synods under the direction of godly princes. Hooker proposes the recovery of general councils as a means of achieving Catholic consensus within a Christendom divided along national and confessional lines while at the same time employing the pronouncements of the first four general councils to uphold the authoritative patristic and catholic warrant for institutions and practices retained by the Elizabethan Church. Finally, amid the controversy surrounding the Oath of Allegiance during the reign of James VI/1 (r. 1603-25), George Carleton devoted his extensive examination of these councils to refute papal claims to coercive authority with which to depose monarchs as an extension of excommunication. In so doing, Carleton relocates this ‘coactive jurisdiction’ in the ecclesiastical authority divinely invested in the monarch, making the ruler the source of conciliar authority, and arguably of catholic consensus itself.

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Price, Richard. "Constantinople III and Constantinople IV: Minorities Posing as the Voice of the Whole Church." Annuarium Historiae Conciliorum 49, no. 1 (April 28, 2020): 127–37. http://dx.doi.org/10.30965/25890433-04901007.

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Abstract Decisions at ecumenical councils required ‘unanimous’ consensus. This paper treats two councils, Constantinople III (680–81) and Constantinople IV (869–70), which issued decrees where the claim to unanimity was particularly contrived. Although the Acts of Constantinople III try to hide the fact, the account in the Liber pontificalis shows that it took imperial pressure and months of debate before the bishops of the patriarchate of Constantinople came over to the ‘orthodox’, dyothelete side. At Constantinople IV the lack of support for its anti-Photian decrees is shown by minimal number of bishops who chose to attend. These two councils are examples of ‘ecumenical’ decisions that, so far from being unanimous, enjoyed the genuine support of only a minority.

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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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Price, Richard. "Presidency and Procedure at the Early Ecumenical Councils." Annuarium Historiae Conciliorum 41, no. 2 (June 20, 2009): 241–74. http://dx.doi.org/10.30965/25890433-04102002.

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Cameron, Michael. "Decrees of the Ecumenical Councils. Norman P. Tanner." Journal of Religion 72, no. 4 (October 1992): 642. http://dx.doi.org/10.1086/489040.

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Weickhardt, George G. "Canon Law Prohibitions on Marriage to Kin in Rus’ and Muscovy." Canadian-American Slavic Studies 50, no. 2 (2016): 123–41. http://dx.doi.org/10.1163/22102396-05002002.

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Throughout the Kyivan, appanage and Muscovite periods, written Orthodox canon law generally prohibited marriage within the seventh degree of consanguinity. This rule prohibited marriage even between third cousins. This rule, with some notable exceptions, was observed and enforced in Kyivan Rus’ and Muscovy. Prohibition of marriage within the seventh degree went far beyond the Biblical and Justinianic rules, as well as the rules of the early church ecumenical councils, which all allowed marriage between first cousins. The present study will inquire into the origin and purpose of this rule, its reception in Rus’, and its effect on Rus’ and Muscovite society, with particular emphasis on why the church deemed it necessary to extend impediments to marriage far beyond the rules from the Bible, Byzantine civil law and the original canon law from the ecumenical councils.

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Vogelaar, Huub. "Ecumenical Relations in Hungary Since 1990." Exchange 35, no. 4 (2006): 398–422. http://dx.doi.org/10.1163/157254306780016131.

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AbstractHungary has a Catholic majority, but a substantial number of Protestants (about 20%), most of them Reformed. There are also several smaller Orthodox communities. Many ethnic Hungarians live outside the boundaries of the present Republic of Hungary. During the Communist period ecumenical events were used by the state to control and use religion. In the period after 1989 the first concern of all denominations was the re-establishment their own communities, including roles in education, social and political life. Ecumenical relations also developed and have led to several new institutions, councils and activities. These new developments are described in this contribution.

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L'Huillier, Peter. "The Church of the Ancient Councils: The Disciplinary Work of the First Four Ecumenical Councils." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 8, no. 1 (February 1999): 120–21. http://dx.doi.org/10.1177/106385129900800115.

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Oakley, F. "Is the Church too Asian? Reflections on the Ecumenical Councils." English Historical Review 119, no. 482 (June 1, 2004): 775–76. http://dx.doi.org/10.1093/ehr/119.482.775.

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Kobetyak, Andriy. "CANONICAL PRINCIPLE OF AUTOCEPHALY IN THE RESOLUTIONS OF ECUMENICAL COUNCILS." Visnyk of the Lviv University, no. 30 (2020): 47–54. http://dx.doi.org/10.30970/pps.2020.30.6.

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Gill, Jill K. "The Politics of Ecumenical Disunity: The Troubled Marriage of Church World Service and the National Council of Churches." Religion and American Culture: A Journal of Interpretation 14, no. 2 (2004): 175–212. http://dx.doi.org/10.1525/rac.2004.14.2.175.

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AbstractIn 2000, after fifty years together, Church World Service and the National Council of Churches separated their organizations. These two ecumenical bodies, devoted to Christian unity, decided to do so after more than thirty years of intra-organizational tension had evolved into irreconcilable differences. This essay explores the long history of their troubled relationship and illustrates how profoundly political culture affects religious life and work. It asserts that the causes of their divorce were rooted in constituent and structural differences that became especially problematic during politically polarized eras. In spite of a mutual devotion to Christian unity based upon the expectation that ecumenism requires transcendence of worldly self interests, the NCC and CWS could not easily transcend the political culture of their times nor the self interests of their constituents if they wished to survive as organizations. Awareness of this reality is now a factor in the reshaping of national ecumenical organizations in the United States, which are moving more toward a multi-centered satellite model of ecumenism. The NCC/CWS split is also part of a global trend, for councils of churches and their service wings in several nations have been divorcing in recent years. Due to the influence of American ecumenical organizations internationally, the outcome of the NCC/CWS efforts to redefine themselves and their relationship will affect the future of ecumenism both within and beyond America's borders.

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Buckley, Francis J. "The Catechism of the Catholic Church: An Appraisal." Horizons 20, no. 2 (1993): 301–10. http://dx.doi.org/10.1017/s0360966900027456.

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AbstractThe format is a scholastic treatment of creed, sacraments, morality, and prayer with many allusions to Scripture, church Councils, and teachings of the magisterium, particularly in the social teachings of the church. This Catechism could have been written before the Second Vatican Council with references to Council documents added later, much as the biblical references were added as “proof-texts.” The biblical, liturgical, ecumenical, and catechetical movements have not had a substantial impact on the structure or content of the Catechism. There are many excellent features of the Catechism. It avoids the question-and-answer format. It dropped the major doctrinal errors. Its expanded development of prayer is superb. The greatest weakness of the Catechism is its steadfast refusal to distinguish teachings of the magisterium which demand an assent of faith from teachings which demand some other interior assent.

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Rego, Aloysius. "Book Review: Is the Church too Asian? Reflections on the Ecumenical Councils." Pacifica: Australasian Theological Studies 16, no. 3 (October 2003): 341–43. http://dx.doi.org/10.1177/1030570x0301600318.

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Djordjevic, Ivan, and Dragan Vojvodic. "The wall painting in the outer narthex of Djurdjevi stupovi (Church of St. George) in Budimlja, near Berane." Zograf, no. 29 (2002): 161–80. http://dx.doi.org/10.2298/zog0329161d.

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Altered by repairs and largely concealed by later additions, the walls of the exonarthex in the cathedral Church of St. George near Berane (Vasojevici), now reveal very little of their earlier fresco decoration. There was the developed cycle of a frescoed menology depicted in the higher zones of the walls, whereas in the lowest zone were the images of saints archangels and the portraits of rulers. Judging by analogies that can be established with similar Serbian monuments of that epoch, the vault probably depicted the Ecumenical Councils...

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Ohme, Heinz. "Rom, der Tomus Leonis und das 6. Ökumenische Konzil (680/681)." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, no. 2 (October 5, 2020): 289–354. http://dx.doi.org/10.1515/zac-2020-0024.

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AbstractThis article analyses the dyothelete and dyenergist Christology in the following texts: the Horos and the Logos Prosphonetikos of the Sixth Ecumenical Council (680/681), the epistle of pope Agatho, which became officially authorized as a teaching text, and the letter of the roman synod of the 125 bishops. The results of this analysis are compared with the Christology of the Lateran Council of 649 and the theology of Maximus the Confessor, upon which it is based. The council claims to define things in a way that complements and concludes the results of the council of Chalcedon (451) by designating the will and the capacity to act as properties of the ontological categories of φύσις/οὐσία and thus formulating the doctrine of the double willing and acting of Christ. In fact, the council draws on text of the Acts of the Council of Chalcedon but changes the order of priority of the texts (which were made authoritative in Chalcedon) of Cyril of Alexandria and Pope Leo I. so that the Tomus Leonis, which contains pointed statements that were controversial both during and after Chalcedon, becomes the hermeneutical key to the doctrine of two natures. Both natures become subjects of willing and acting and the meaning of the ὑπόστασις remains underdeveloped in comparison with that of φύσις and πρόσωπον. Thus the council neither comes to terms with the development of Leo’s thought nor with the Christology of the Lateran Councils nor with the Christology of Maximus. In fact, fundamental distinctions in the meaning of θέλημα and ἐνέργεια as well as of φύσις and ὑπόστασις have not been taken into consideration by the council in 681. Instead, the council remains with the initial ontological concepts due to its recourse to an ontologized Tomus Leonis. Additionally, it is worth mentioning that this is the first ecumenical council to establish the primacy of and infallibility of the Roman Pope. The final concern of this article is to ask how this development could come about.

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Филимонов, С. В. "МОЛИТВА ПРАВОСЛАВНОГО ВРАЧА." Innova 16 (September 2020): 24–27. http://dx.doi.org/10.21626/innova/2019.3/04.

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An Orthodox Christian with a higher medical education, living according to the commandments of God, a full-fledged church life, regularly (at least 1-2 times a month) partaking of the Holy Mysteries of Christ, professing the Orthodox faith in accordance with the Holy Gospel, apostolic rules, rules of the Ecumenical Councils and the Holy Fathers of the Church, by decisions of the Local Church Councils, recognizing the hierarchy (the Most Holy Patriarch, Synod, ruling bishops), attending church on Sundays and holidays, praying in the morning and evening, having or looking for a confessor, being in a married marriage or striving for such, praying for his patients, studying spiritual literature or studying at catechism or theological courses, taking care of both medical and spiritual education, regularly purifying his soul in the Sacrament of Repentance, repenting, among others, of medical sins.

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Kern, Darcy. "Beyond Borders: Jean Gerson’s Conciliarism in Late Medieval Spain." Renaissance and Reformation 42, no. 3 (December 11, 2019): 23–43. http://dx.doi.org/10.7202/1066358ar.

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In recent years there has been renewed interest in conciliarism, the belief that the authority of the universal church resides in an ecumenical council, not the pope, though the perception remains that conciliarism had a negligible impact in Iberia. One way to better understand the evolution of conciliar thought in the Spanish kingdoms is by looking at the circulation of the works and ideas of the French conciliarist Jean Gerson (1363–1429). Though a complete reconstruction of Gerson’s circulation is impossible, one can offer an initial overview of his impact in the Spanish kingdoms not simply by counting manuscripts or incunabula, as valuable as that is, but by thinking broadly about networks of exchange and dissemination. Gerson’s works came to Spain through the church councils, trans-Pyrenees Carthusian networks, monastic reformers, printers and printing houses, mendicant reformers, and the library of the University of Salamanca.

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Kolodnyi, Anatolii M. "Christianity is on the threshold of the new millennium." Ukrainian Religious Studies, no. 35 (September 9, 2005): 300–309. http://dx.doi.org/10.32420/2005.35.1612.

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Each millennium AD forms its paradigm of world Christianity. The first of these was the period of its formation as the only world religion, which was largely facilitated by the activities of the Fathers of the Church of the Third Centuries and the seven Ecumenical Councils. The second millennium can be called the period of its confessionalization, which began after the famous split of 1054 into Orthodoxy and Catholicism and intensified significantly after the emergence of Protestantism in the sixteenth century. We now have over a thousand (if not more) confessional varieties of Christianity

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Ombres, Robert. "The Synod of Bishops: Canon Law and Ecclesial Dynamics." Ecclesiastical Law Journal 16, no. 3 (August 13, 2014): 306–18. http://dx.doi.org/10.1017/s0956618x14000519.

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Christians have had centuries of experience with a wide variety of synods or councils, and the establishment by Pope Paul VI in 1965 of the Synod of Bishops is one of the latest examples. It is already clear that with Pope Francis the Synod will increase its already great impact on the life and mission of the Church. This article will begin by presenting the current canon law governing the Synod, mainly from the 1983 Code of Canon Law. Particular attention will then be given to the ecclesial dynamics within which the Synod operates. This will involve considering papal primacy, episcopal collegiality, Ecumenical Councils, the College of Cardinals and the Roman Curia. While accepting that the Synod must be understood on its own terms, the concluding reflections will illustrate the need to state as a matter of theology and of history the foundations on which synodality and conciliarity rest.

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Bassham, Rodger. "Book Review: Instruments of Unity: National Councils of Churches within the One Ecumenical Movement." Missiology: An International Review 18, no. 2 (April 1990): 228–29. http://dx.doi.org/10.1177/009182969001800229.

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Dimitrov, Ioann (Ion). "Translation of the Article: “Christology of the Ecumenical Councils” by Professor Archpriest Dumitru Stăniloae." Труды и переводы, no. 1 (2020): 69–76. http://dx.doi.org/10.47132/2587-7607_2020_1_69.

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Zieme, Johann Anton. "The De haeresibus et synodis of Germanos I of Constantinople as a Source on Early Byzantine Heresies? Prospects of a Critical Edition." Studia Ceranea 11 (December 30, 2021): 493–512. http://dx.doi.org/10.18778/2084-140x.11.25.

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A new, critical edition of the 8th-century treatise De haeresibus et synodis (CPG 8020) by Patriarch Germanus I of Constantinople is in progress; it will provide new insights, especially into the large extent of sources that were copied or paraphrased. The article takes a close look at three chapters that could be considered as sources for different Christian heresies (Manichaeism, Montanism and Christological dissenters) in 8th-century Byzantium and some of the first new text- and sourcecritical findings. The accounts on Manichaeism and Montanism are based on older, lost sources and can therefore not be consulted as historical sources on these heresies in the Early Byzantine age. The account of the Ecumenical Councils involved in the Christological controversies attributes faith formulas to Councils that did not actually issue them and thus must be dismissed as a historical source on the course of these controversies as well. Nevertheless all three chapters, like the rest of the treatise, testify to the views of an Early Byzantine theologian on heresies and Church Councils and to how he reached his views. This scope for further study is deduced from the character of the text itself and thus especially appropriate.

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FRANGESKOU, V. "The Indirect Tradition of Gregory of Nazianzen's Texts in the Acts of the Ecumenical Councils." Le Muséon 112, no. 3 (December 1, 1999): 381–416. http://dx.doi.org/10.2143/mus.112.3.519483.

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Gratsianskiy, Mikhail V. "Church-Administrative Connotation of the Term “Exarch of a Diocese” in the Ninth and Seventeenth Canons of the Council of Chalcedon and the Issue of Jurisdiction in Cases against a Metropolitan." Античная древность и средние века 48 (2020): 53–73. http://dx.doi.org/10.15826/adsv.2020.48.004.

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The paper addresses the term “exarch of a diocese” (ἔξαρχος τῆς διοικήσεως), for the first time attested in the acts of the Fourth Ecumenical Council in Chalcedon (451 AD), in the ninth and seventeenth canons of this Council, which documented the prerogatives of the “exarchs of dioceses” and of the patriarch of Constantinople’s see as the courts of appeal for the cases against metropolitans. In order to clarify the meaning of this term, the author has undertaken a study of the use of the term “exarch” as an indication of an archpriest. It turns out that already in the Byzantine period there was no exact understanding of what it meant, as it appeared from the contradictory opinions of the twelfth century canonists in regard to this subject. Another objective of this paper is to clarify the term “diocese” as applied to the church-administrative sphere. Further, the author makes an attempt to trace the reception of these Chalcedonian canons in the Byzantine church legislation. The conclusion is that the term “exarch of the diocese” should be understood in the context of the revision of a number of cases concerning the disputes of the metropolitans, in which the patriarch of Constantinople was involved, at the Council of Chalcedon. The analysis of these cases and of a number of canons of the first ecumenical councils is intended to illustrate the concept of the ecclesiastical head of the diocese, with the “diocese” turning out to be a state-administrative term. Subsequently, the term “exarch” was used in different church-administrative contexts in the period when the dioceses as state-administrative units had already ceased to exist. The term “patriarch of the diocese” repeatedly occurred in Justinian’s legislation, where it should be considered a parallel to the “exarch of a diocese” of the Chalcedonian canons. This legislation also provides the solution to the problem of the double jurisdiction of the cases against metropolitans.

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Keenan, Charles. "Paolo Sarpi, Caesar Baronius, and the Political Possibilities of Ecclesiastical History." Church History 84, no. 4 (November 13, 2015): 746–67. http://dx.doi.org/10.1017/s0009640715000931.

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Two of the most famous Catholic histories written during the early modern period were the Annales ecclesiastici of Caesar Baronius (d. 1607), a year-by-year chronicle of the Catholic Church from the birth of Christ to the twelfth century, and the Istoria del concilio tridentino of Paolo Sarpi (d. 1623), a scathing critique of the Council of Trent that argued the famous council had only made religious problems worse. Rather than comparing either of these works with similar histories written by protestants—thereby investigating inter-confessional Reformation debates—this article sets Baronius's Annales and Sarpi's Istoria side by side to explore disputes within Catholicism itself. By analyzing how the authors examine four topics in their histories (Peter and the papal primacy, the relationship between the local and universal church, the history of ecumenical councils, and the relationship between secular and ecclesiastical authorities), as well as considering both historians' actions during the Venetian interdict crisis of 1606, this essay argues that Sarpi and Baronius fundamentally disagreed about the origins and exercise of both secular and ecclesiastical authority. These two modes of Catholic history-writing reveal how Sarpi and Baronius drew from contemporary political models, such that “ecclesiastical history” could have significant political ramifications.

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Wickham, Lionel. "Book Review: Truly Divine and Truly Human: The Story of Christ and the seven Ecumenical Councils." Theology 112, no. 865 (January 2009): 57–58. http://dx.doi.org/10.1177/0040571x0911200117.

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Komonchak, Joseph A. "Book Review: Decrees of the Ecumenical Councils 1: (Nicea I—Lateran V); 2: (Trent—Vatican II)." Theological Studies 52, no. 3 (September 1991): 549–53. http://dx.doi.org/10.1177/004056399105200313.

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Kobetyak, Andriy. "CANONICAL CONDITIONALITY OF THE AUTOCEPHALIC ORGANIZATION OF THE CHURCH IN THE RULES OF THE ECUMENICAL COUNCILS." Visnyk of the Lviv University, no. 31 (2020): 408–48. http://dx.doi.org/10.30970/pps.2020.31.5.

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Burigana, Riccardo. "IN CAMMINO… UN ANNO DI ESPERIENZE ECUMENICHE LOCALI E NON LOCALI DALLA VISITA DI PAPA FRANCESCO A GINEVRA." PARALELLUS Revista de Estudos de Religião - UNICAP 10, no. 24 (March 24, 2020): 247. http://dx.doi.org/10.25247/paralellus.2019.v10n24.p247-261.

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La visita di papa Francesco a Ginevra rappresenta una tappa significativa nel dialogo ecumenico per le parole e gesti che hanno caratterizzato la visita del papa al Consiglio Ecumenico delle Chiese in occasione del 70° anniversario della sua fondazione. La visita del papa ha acquistato un valore ancora più rilevante alla luce dei tanti eventi ecumenici che l’autore descrive, soffermandosi su alcuni temi condivisi; questi eventi hanno testimoniato la vitalità della stagione che sta vivendo l’ecumenismo a livello globale, nonostante il dibattito nel mondo ortodosso riguardo alla Chiesa Ucraina. ON THE WAY…. A YEAR OF ECUMENICAL LOCAL AND NOT LOCAL EXPERIENCES FROM POPE FRANCIS’ VISIT TO GENEVAAbstractPope Francis' visit to Geneva represents a significant step in the ecumenical dialogue for the words and deeds which characterized Pope’s visit to the World Council of Churches in occasion of 70th anniversary of its foundation. Pope’s visit gained even more value in light of so many ecumenical events which the author describes, by focusing some shared topics. They testified to the vitality of the season that the ecumenism lives, despite the debate inside the Orthodox world about the Ukrainian Church.

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Crean, Thomas. "Hilary of Poitiers on the inter-Trinitarian Relation of the Son and the Holy Spirit." Augustinianum 59, no. 2 (2019): 385–405. http://dx.doi.org/10.5840/agstm201959225.

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Given the authority accorded to Hilary of Poitiers by ecumenical councils of the 1st millennium, it is of interest to determine his teaching about the disputed question of the eternal relation of the Son and the Holy Spirit. The question is complex, partly because it is one that Hilary in most cases touches upon only indirectly, when arguing for the divinity of the Son, and partly because the meaning of the relevant passages, even on the level of Latin syntax, is often hard to determine, and a matter of disagreement between different translators or editors. Y. Congar and A. E. Siecienski, in their surveys of the discussions of the inter-trinitarian relations of the Son and the Holy Spirit in the patristic age do not examine all these textual difficulties, nor do they discuss the Opus Historicum, which contains a highly relevant passage on this subject. The present article attempts to throw light on the question by examining the key texts and suggesting answers to the problems of translation and interpretation that they present. It concludes that Hilary’s position is substantially identical to that which would later be agreed by the Greek and Latin churches at the council of Florence, and enshrined in the decree Laetentur caeli.

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Юлаев, Феодор. "Problematic Issues of Christology in Dialogue with Non-Chalcedonian Churches. Notes on the Second Agreed Statement. Part II." Theological Herald, no. 1(40) (March 15, 2021): 109–33. http://dx.doi.org/10.31802/gb.2021.40.1.006.

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Публикация заканчивает богословский анализ «Второго согласованного заявления Смешанной комиссии по богословскому диалогу между Православной Церковью и Восточными Православными Церквами» (Шамбези, 1990 г.) («Заявление»). Во второй части рассматривается использование в «Заявлении» выражения: «одна природа Бога Слова воплощенная» (μία φύσις τοῦ Θεοῦ Λόγου σεσαρκωμένη). Обращается внимание на его различное понимание у православных и умеренных монофизитов и отмечается, что в «Заявлении» нет уточнения, в каком именно смысле нужно его понимать. Далее рассматривается вопрос о природных волях и действиях Христа и указывается, что в «Заявлении» в этом вопросе допущен отход от учения VI Вселенского Собора. Затем идёт речь о статусе Вселенских Соборов, обращается внимание на утверждение «Заявления» об общности христологической веры православных и нехалкидонских Церквей и на выраженную в нём готовность отменить древние соборные анафемы. Отмечается необоснованность и недопустимость этих утверждений ввиду противоречия с Преданием Православной Церкви. Наконец, делается общий вывод о неудовлетворительности «Заявления» и о невозможности использования его в качестве основы для богословского диалога. The publication completes the theological analysis of the «Second Agreed Statement of the Mixed Commission on Theological Dialogue between the Orthodox Church and the Eastern Orthodox Churches» (Chambesi, 1990) («Statement»). The second part examines the use in the «Statement» of the expression: «one nature of God the Word incarnate» (μία φύσις τοῦ Θεοῦ Λόγου σεσαρκωμένη). Attention is drawn to its different understanding among Orthodox and moderate Monophysites, and it is noted that the «Statement» does not specify in what sense it should be understood. Further, the question of the natural wills and actions of Christ is considered and it is indicated that in the «Statement» in this matter a departure from the teachings of the VI Ecumenical Council is allowed. Then there is a talk about the status of the Ecumenical Councils, attention is drawn to the declaration of the «Statement» about the common Christological faith of the Orthodox and non-Chalcedonian Churches and to the readiness expressed in it to abolish the ancient council anathemas. The groundlessness and inadmissibility of these statements is noted due to the contradiction with the Tradition of the Orthodox Church. Finally, a general conclusion is made about the unsatisfactory nature of the «Statement» and about the impossibility of using it as a basis for theological dialogue.

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Six-Means, Horace. "Truly Divine and Truly Human: The Story of Christ and the Seven Ecumenical Councils - By Stephen W. Need." Conversations in Religion & Theology 8, no. 2 (November 2010): 160–70. http://dx.doi.org/10.1111/j.1479-2214.2010.00195.x.

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Tanner, Norman. "Truly Divine and Truly Human: The Story of Christ and the Seven Ecumenical Councils. By Stephen W. Need." Heythrop Journal 52, no. 5 (July 26, 2011): 823–24. http://dx.doi.org/10.1111/j.1468-2265.2011.00682_2.x.

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Pavlyuk, Ivan. "Orthodox Church Law in the Legal System of Russia: Historical and Legal Aspect." Bulletin of Kemerovo State University. Series: Humanities and Social Sciences 2021, no. 4 (December 6, 2021): 358–64. http://dx.doi.org/10.21603/2542-1840-2021-5-4-358-364.

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The relationship between the church and the secular law is one of the most complicated matters of law theory. The present research featured the law of the Russian Church and its structure with its internal and external church law. The article introduces the opinions of pre-revolutionary and contemporary authors, as well as a historical analysis of the main normative acts of the Russian Church that regulate its internal structure. The church law was defined as a special legal system, similar to public law. Historically speaking, the core of the Russian church law remained unaffected by the genesis of the state and legal structure, the changes in the system of church authorities, and the development of state-confessional relations. The central core of the church law still maintains the form of the rules of the apostles, the Ecumenical and Local Councils, and Holy Fathers.

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Ty, Rey. "From fear to siblinghood, compassion and love: the role of faith communities in the time of the coronavirus pandemic." Caminhos de Diálogo 9, no. 14 (July 19, 2021): 70. http://dx.doi.org/10.7213/cd.a9n14p70-83.

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This article presents the argument according to which pandemics have always affected the human society, the current COVID-19 being the latest of the series of health crisis that affects humankind. The objectives of this paper were fourfold. First, it traced the development of global epidemics that have plagued the world, drawing lessons from classics in fiction and non-fiction literature. Second, it investigated the impact of the current pandemic on human lives today. Third, it examined the role of the churches and faith-based groups individuals in response to the needs of the people during the pandemic. Fourth, it laid down further tasks that need to be undertaken during this health crisis. Critical international political economy, deep ecology, eco-centrism and the human rights-based approach guided this research. An Asia-wide ecumenical fellowship of national councils and churches served as the case study. Specifically, it investigated the ways in which the churches responded to the pandemic in relation to migrant workers and food security.

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Wybult, Witold. "Misja kanoniczna dla doradców życia rodzinnego." Ius Matrimoniale 31, no. 1 (June 1, 2020): 135–52. http://dx.doi.org/10.21697/im.2020.31.1.07.

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Code of Canon Law promulgated by John Paul II gave the secular in church the possibility to take part in the service of managing, teaching and sanctifying. Canon 228 seems to be the most significant and fundamental code rule to apply the canonical mission. The first point informs: „Persons who are found suitable are qualified to be admitted by the sacred pastors to those ecclesiastical offices and functions which they are able to exercise according to the precepts of the law”. The following paragraph states: „Persons who excel in necessary knowledge, prudence, and integrity are qualified to assist the pastors of the Church as experts and advisors, even in councils according to the norm of law”. Code of Canon Law of 1983, which in a very synthetic way formalises the preparation for marriage, draws the attention to some significant pastoral elements and, which is important, leaves the initiative in all not specified matters to specific conferences of Bishops and ordinaries of place. Polish Episcopal Conference meeting the expectations of the teaching of the Second Ecumenical Council of the Vatican and code norms published „Family Pastoral Directory”, which became the legal foundation for the requirement of demanding the sanction of competent power for family life counsellors to serve in Church, which formally means having missio canonica. Polish dioceses respectively are developing the norms relative to the requirements set for family life counsellors during diocese synods or outside of them.

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Antoshchenko, Aleksandr V. "“Probably in a Week Both My Volumes Will Go on Sale”. Anton V. Kartashev’s Letters to George I. Novitskii. 1958-1960." Herald of Omsk University. Series: Historical Studies 7, no. 1 (25) (July 7, 2020): 227–35. http://dx.doi.org/10.24147/2312-1300.2020.7(1).227-235.

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This publication completes the readers' acquaintance with letters written by the historian and professor of the St. Sergius Theological Institute in Paris A. V. Kartashev to his friend G. I. Novitsky, who lived in New York. The historian focused on preparing for the publication of his final works, “Essays on the History of the Russian Church” and “Ecumenical Councils”, which he wrote and dictated during the summer vacations. No less space in the letters was given by their author to traditional questions - about the financial condition of the institute and the peculiarities of training students in it, as well as about the relationship of its professors with the hierarchs of the West European Exarchate of Russian Parishes of the Patriarchate of Constantinople. The text of the letters is brought into line with modern spelling standards while preserving some features of the author’s spelling of individual words and punctuation. Comments include data on newly mentioned persons, and information on re-meeting ones can be found in previous journal publications for 2016-2019.

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Branson, Beau, Joseph Jedwab, and Scott Williams. "Editorial: Conciliar Trinitarianism." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 4, no. 2 (December 31, 2020): 1–4. http://dx.doi.org/10.14428/thl.v4i2.61363.

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Much recent work in analytic theology concerned with Trinitarian doctrine has been limited both by: (1) a narrow focus on the apparent inconsistency of the doctrine and (2) little regard for the historical context in which the doctrine developed. This special issue represents an effort to overcome these limitations in two ways. First, following Timothy Pawl’s definition of “Conciliar Christology,” we define “Conciliar Trinitarianism” as the conjunction of claims about the Trinity in the first seven Ecumenical Councils. Rather than speculative attempts at reconciling, say, sentences taken from the Athanasian Creed, or the common parlance of contemporary, Western Christians, the papers in this issue all address specifically Conciliar Trinitarianism. Second, the special issue brings together both analytic philosophers and patristics scholars in a format in which, in several cases, a scholar from one field responds to a scholar from another. We hope that this will help to jump-start some further conversations between scholars in analytic philosophy and in patristics, as we believe both fields can benefit from a deeper mutual engagement in the study of Conciliar Trinitarianism.

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القحطاني ، خيرية بنت محمد. "أثر المجامع المسكونية في تشكيل العقيدة النصرانية : مجمع نيقية الأول أنموذجا = The Impact of Ecumenical Councils in the Formulation of Christian Creed : The First Council of Nicea." مجلة الدراسات العقدية 9, no. 19 (March 2017): 463–575. http://dx.doi.org/10.12816/0053984.

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Butler, D. A. R. "Instruments of Unity. National Councils of Churches within the One Ecumenical Movement. Edited by Thomas F. Best. Geneva, World Council of Churches Publications, 1988. Pp. 179. £5·95." Scottish Journal of Theology 42, no. 4 (November 1989): 615. http://dx.doi.org/10.1017/s0036930600040370.

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Санаянц, Саркис Вадимович. "Consensus Patrum in Russian Theology. Part one: Church Fathers, the Tradition of the Church and Consensus Patrum." Вопросы богословия, no. 2(2) (August 15, 2019): 21–37. http://dx.doi.org/10.31802/2658-7491-2019-2-2-21-37.

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В статье рассматриваются представления русских богословов о роли святых отцов в передаче Священного Предания, а также понимание значения творений святых отцов в истории Церкви, в том числе и на Вселенских Соборах. Основной акцент в изучении роли святоотеческого наследия уделяется рассмотрению принципа «согласия отцов», или «consensus patrum», который может пониматься несколько по разному, но значение которого в истории богословской мысли трудно переоценить. Также затронут довольно сложный вопрос о святоотеческих разногласиях и рассмотрено более расширенное понимание формулы прп. Викентия Леринского: «повсюду, всегда и все». В конце сделан обобщающий вывод. The article deals with Russian theologians’ views of the Church Fathers’ role in passing forward of the Holy Tradition as well as with historical understanding of value of patristic writings by the church and by the ecumenical councils. According to the authors, the consensus partum was crucial to understand the patristic writings, though it could be applied in a range of ways. The author also explores into the issue of disagreement among the Fathers and offers a broader vision of Vincent of Lérins’ “all, always, and everywhere” notion. The article ends with a summary of appraised ideas.

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Dwyer, Kevin F. "The Ecumenical Councils of the Catholic Church: A History. By Joseph F. Kelly. Collegeville, MN: Liturgical Press, 2009. xii + 216 pages. $24.95 (paper)." Horizons 38, no. 1 (2011): 151–52. http://dx.doi.org/10.1017/s0360966900007878.

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Journal articles on the topic 'Ecumenical Councils'

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