Relevant bibliographies by topics / Ethiopic Fathers of the church

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  2. Dissertations / Theses
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Academic literature on the topic 'Ethiopic Fathers of the church'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Ethiopic Fathers of the church"

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Martínez D'Alòs-Moner, Andreu. "The Jesuit Patriarchate to the Preste: Between Religious Reform, Political Expansion and Colonial Adventure." Aethiopica 6 (January 20, 2013): 54–69. http://dx.doi.org/10.15460/aethiopica.6.1.371.

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In this paper I analyse the reasons that lead Portugual to send a Jesuit Patriarch to Ethiopia. Such a mission represented a radical break from the tolerant attitude the Lusitans had been showing vis à vis this African Church; the embassies that for decades flowed between Ethiopia and Portugal were suddenly replaced by a one-way attempt of conversion that deeply affected Ethiopian Christian society for more than a century. This mission is placed at the crossroads of both a process of spiritualization that the Portuguese court, under the influence of the Jesuit fathers and the cardinal infantes, endured, and of the political stagnation of the Indian colonial project. But the Catholic Patriarchate would only come to the fore, I contend, at the outcome of the Bermudez affair. This episode, which has largely been underestimated by historiography, was crucial for pushing forward the King João III, the Pope and the Jesuits in the Patriarchal adventure.
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Appleyard, David L. "An ‘Old Amharic’ Commentary on the Nicene Creed." Aethiopica 6 (January 20, 2013): 111–36. http://dx.doi.org/10.15460/aethiopica.6.1.373.

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Translation of a pre-modern Amharic commentary on the Nicene Creed in English. The text of a Commentary on the Nicene Creed (ṣälotä haymanot) which forms the subject of this paper appears at the end of a copy of the Psalter and Wǝddase Maryam belonging to the Ethiopian church at Däbrä Gännät in Jerusalem [MS JE 48 E = MS Dabra Gannat 186]. The text was copied and circulated privately by the late Roger Cowley, who also records that material similar in outline but different in detail is contained in the andǝmta-commentary on the Anaphora of the Nicene Fathers.
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Sari, Oktavia Kristika. "Penerimaan Gereja Orthodox Tewahedo Terhadap 81 Kitab." Journal Kerusso 6, no. 2 (August 23, 2021): 32–42. http://dx.doi.org/10.33856/kerusso.v6i2.199.

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When the Church recognizes the quantity of books as part of God's Word, it uses various standards for book collection. The Tewahedo Orthodox Church, which has 81 books, is one of the churches that got so many. The question of why this Church accepts so many books in its canon and how this Church interprets these books adds to the intricacy of the problem of the number of books in the Tewahedo Orthodox Church tradition. This research employs a content analysis to conduct a literature review. This research demonstrates the Tewahedo Orthodox Church's devotion to the works in its canon. Both in terms of apostles' and Church Fathers' traditions, the lengthy history of Social Culture, Councils and Synods, and the impact of ancient literature in Ethiopia.Although it is well known that writings outside the Hebrew protocanon are employed for ceremonial theology and people's education rather than construction, the Orthodox Tewahedo also believes these works to be vital as books worth reading and historical bridges. Abstrak indonesia Standar pengumpulan kitab yang digunakan oleh Gereja ketika menerima jumlah kitab-kitab sebagai bagian dari Alkitab yang dipegang menggunakan standar yang berbeda-beda. Salah satu gereja yang menerima begitu banyak kitab adalah Gereja Tewahedo Orthodox yang memiliki 81 kitab. Kompleksnya masalah jumlah kitab di dalam tradisi Gereja Tewahedo Orthodox ini, menjadi pertanyaan apa yang menyebabkan Gereja ini menerima begitu banyak kitab dalam kanonnya dan bagaimana Gereja ini memandang kitab-kitab tersebut. Penelitian ini menggunakan Kajian Kepustakaan berupa kajian isi. Dalam penelitian ini menunjukkan kompleksitas penerimaan Gereja Tewahedo Orthodox terhadap kitab-kitab dalam kanonnya. Baik karena pengaruh tradisi rasul-rasul dan Bapa Gereja, sejarah panjang dalam Social Budaya dan Konsili serta Sinode, maupun juga pengaruh dari Literatur kuno di Ethiopia. Dan diketahui bahwa kitab-kitab diluar protokanon Ibrani tidak digunakan dalam membangun doktrin namun digunakan untuk ritual-ritual dan pengajaran umat, Tewahedo Orthodox juga meganggap penting kitab-kitab ini sebagai kitab-kitab yang layak dibaca dan digunakan sebagai jembatan sejarah.
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Humphries, Mark. "Church Fathers." Classical Review 49, no. 1 (April 1999): 84–87. http://dx.doi.org/10.1093/cr/49.1.84.

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El-Antony, Fr Maximous, Jesper Blid, and Aaron Michael Butts. "An Early Ethiopic Manuscript Fragment (Twelfth–Thirteenth Century) from the Monastery of St Antony (Egypt)." Aethiopica 19 (October 2, 2017): 27–51. http://dx.doi.org/10.15460/aethiopica.19.1.969.

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This article presents a single fragmentary folio that was recently uncovered in excavations at the Monastery of St Antony (Egypt). This folio was discovered in a secondary deposit below the foundations of a church which was in all likelihood constructed in the 1230s. A radiocarbon dating of the folio has returned a date of 1160–1265. Together, these two data make this fragmentary folio the earliest securely datable specimen of an Ethiopic manuscript. This find, thus, provides a new foundation for the analysis of the paleography of the earliest Ethiopic manuscripts, including the gospel manuscripts from Ǝnda Abba Gärima, which contain paleographic features that seem to predate this fragmentary folio. In addition, this find has implications for the regnant periodization of Ethiopic literature and more specifically the history of Ethiopic monastic literature, especially the Zena Abäw. Finally, this folio is among the earliest surviving Aethiopica for the entirety of Egypt and thus provides new information on the relationship between Ethiopic and Coptic Christianity.
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Lynch, Joseph H., and Joyce E. Salisbury. "Church Fathers, Independent Virgins." American Historical Review 97, no. 5 (December 1992): 1498. http://dx.doi.org/10.2307/2165966.

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Rossi, Mary Ann, and Joyce E. Salisbury. "Church Fathers, Independent Virgins." Classical World 86, no. 3 (1993): 244. http://dx.doi.org/10.2307/4351335.

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Chmielarz, Małgorzata, and Kazimierz Ilski. "Church Fathers on Ownership." Przegląd Prawniczy Uniwersytetu im. Adama Mickiewicza 4 (December 1, 2015): 29. http://dx.doi.org/10.14746/ppuam.2014.4.04.

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Swietek, Francis R. "Church Fathers, Independent Virgins." History: Reviews of New Books 20, no. 3 (April 1992): 133. http://dx.doi.org/10.1080/03612759.1992.9949710.

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Reno, R. R. "Using the Fathers." Journal of Theological Interpretation 7, no. 2 (2013): 163–70. http://dx.doi.org/10.2307/26421563.

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Abstract Scholarly study of the biblical exegesis of the church fathers has increased significantly. However, authors of contemporary commentaries are little influenced by patristic exegesis. This lack of influence flows from a number of factors. Most commentaries are written by biblical scholars who are formed by the modern tradition of historical-critical analysis. The few theologians who write commentaries have their own modern habits of mind that tend toward conceptual abstraction. Both types of modern scholar tend to make different assumptions about the Bible and the purposes of exegesis than did the church fathers. Recovering the exegetical genius of the church fathers requires adopting their assumptions, as least in part. This is as much a spiritual as an intellectual challenge.
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Dissertations / Theses on the topic "Ethiopic Fathers of the church"

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Van, Amberg Joel. "Opposition to theater among the Church Fathers." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Peterson, Brian R. E. "Ancient Voices: The Church Fathers in Ecumenical Conversations." University of Dayton / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1335375539.

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Abate, Eshetu. "The Apostolic tradition a study of the texts and origins, and its eucharistic teachings with a special exploration of the Ethiopic version /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Constantine, Skedros James. "One, holy, catholic, and apostolic the concept of the church in the second century /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Winner, David Alan. "The meaning of baptism in the Ante-Nicene Fathers." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Reuling, Hanneke. "After Eden : church fathers and rabbis on Genesis 3:16-21 /." Leiden ; Boston : Brill, 2005. http://catalogue.bnf.fr/ark:/12148/cb39976217b.

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Tomita, Yuji. "The church office in the letters of Ignatius of Antioch an examination of Allen Brent's theory on the Ignatian ecclesiastical order and a new explanation for his unique church office /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Heuer, Michael H. "New Testament textual variants and the bibliology of the Church Fathers to A.D. 450 an historical and theological contribution to the modern English version controversy /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Mills, William Christopher. "The literary use of the fourth gospel in the second century." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Klager, Andrew P. "'Truth is immortal' : Balthasar Hubmaier (c.1480-1528) and the church fathers." Thesis, University of Glasgow, 2011. http://theses.gla.ac.uk/2485/.

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Hubmaier's appeal to the fathers was inspired by humanist principles, especially ad fontes, restitutionism, and rejection of scholastic syllogism and glosses in favour of full, humanist editions of the fathers based on an improved focus on grammar and philology. However, Hubmaier confessionalized Humanism by commandeering its disciplines, principles, and accomplishments to advance a reforming program that centred around credobaptism and freedom of the will. This confessionalization of Humanism is reflected also in the way Hubmaier exploited a perceived Nicodemism in the disparity between Erasmus' private and public statements on baptism and appropriated his endorsement of the docete–baptizantes–docentes baptismal sequence in Mt. 28:19 and defence of free will. Further, Hubmaier's Catholic, nominalist, and humanist academic background ensured that study of the fathers was an intuitive activity as his Anabaptist convictions developed. His nominalist education under the mentorship of Johann Eck also seems to have factored into his moderate Augustinianism and use of the African bishop in defence of free will against the hyper-Augustinianism of Luther. Hubmaier used carefully selected, amenable patristic theologians and historical witnesses to verify that credobaptism was preserved by the fathers in continuity with the practice of the apostolic era, while infant baptism was introduced only later and gradually accepted in the second to fifth centuries until definitively ratified by Augustine and universally embraced by the Catholic, papal "particular church." This increasing confusion during the patristic era was thought by Hubmaier to reflect the hesitant acceptance of paedobaptism in his own day especially by Zwingli and Erasmus, which inspired his desire for a new ecumenical council to decide the correct form of baptism on the basis of Scripture and supporting patristic exegesis. Ultimately, Hubmaier not only cognitively accepted the teachings of the fathers on baptism and free will, but embraced them as co-affiliates with himself in the one, holy, apostolic ecclesia universalis in protest against the errant papal ecclesia particularis as per the composition of his ecclesiology.
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Books on the topic "Ethiopic Fathers of the church"

1

Bsoy. La version éthiopienne de l'histoire de Bsoy: Édition critique et traduction française. Tournhout, Belgium: Brepols, 2002.

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Frant͡suzov, S. A. (Sergeĭ Alekseevich), 1963-, Grigoriĭ Hieromonk 1962-, and Sankt-Peterburgskoe obshchestvo vizantino-slavi͡anskikh issledovaniĭ, eds. Varia Aethiopica: In memory of Sevir B. Chernetsov (1943-2005). Saint-Pétersbourg: Byzantinorossica, 2005.

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1962-, Grigoriĭ Hieromonk, Frant︠s︡uzov, S. A. (Sergeĭ Alekseevich), 1963-, and Sankt-Peterburgskoe obshchestvo vizantino-slavi︠a︡nskikh issledovaniĭ, eds. Varia Aethiopica: In memory of Sevir B. Chernetsov (1943-2005). Piscataway, NJ: Gorgias Press, 2009.

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Elias, Girma. Daqiqa ʼEsṭifānosenā yaDabra Berhān šango. ʼAdis ʼAbabā: Germā ʼÉlyās, 2008.

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Elias, Girma. Daqiqa ʼEsṭifānosenā yaDabra Berhān šango. ʼAdis ʼAbabā: Germā ʼÉlyās, 2008.

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(Firm), Logos Library System. Early church fathers. Oak Harbor, WA: Logos Research Systems, 1997.

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Benedict. The Fathers. Huntington, Ind: Our Sunday Visitor, 2009.

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Benedict. The Fathers. Huntington, Ind: Our Sunday Visitor, 2008.

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Benedict. The Fathers. Huntington, Ind: Our Sunday Visitor, 2009.

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Benedict. The Fathers. Huntington, Ind: Our Sunday Visitor, 2008.

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Book chapters on the topic "Ethiopic Fathers of the church"

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Brundage, James A., John Marenbon, Paul Thom, André Goddu, Christophe Grellard, Stephen F. Brown, Cary J. Nederman, et al. "Church Fathers." In Encyclopedia of Medieval Philosophy, 209–16. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_125.

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Brown, Stephen F. "Church Fathers." In Encyclopedia of Medieval Philosophy, 356–65. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_125.

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Michael, Robert. "The Church Fathers." In Holy Hatred, 15–44. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780230601987_2.

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McCarthy, Conor. "The Church Fathers." In Love, Sex & Marriage in the Middle Ages, 32–41. 2nd ed. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003147404-4.

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Price, Richard. "Fathers and the Church Councils." In The Wiley Blackwell Companion to Patristics, 400–413. Chichester, UK: John Wiley & Sons, Ltd, 2015. http://dx.doi.org/10.1002/9781118438671.ch27.

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Ranft, Patricia. "Women Spiritual Directors of Church Fathers." In A Woman’s Way, 25–47. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-349-38533-1_3.

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Ranft, Patricia. "Women Spiritual Directors of Church Fathers." In A Woman's Way, 25–47. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1057/9780312299477_3.

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Erdinast-Vulcan, Daphna. "A Priest without a Church The Human Factor." In Graham Greene’s Childless Fathers, 100–108. London: Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-09013-6_9.

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Visotzky, Burton L. "The Church Fathers on Jews and Judaism." In The Routledge Handbook of Jews and Judaism in Late Antiquity, 140–53. London: Routledge, 2023. http://dx.doi.org/10.4324/9781315280974-11.

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Daley, Brian E. "The Church Fathers." In The Cambridge Companion to John Henry Newman, 29–46. Cambridge University Press, 2009. http://dx.doi.org/10.1017/ccol9780521871860.002.

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Conference papers on the topic "Ethiopic Fathers of the church"

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Jakovljević, Živojin. "SVEŠTENI KANONI PRAVOSLAVNE CRKVE O SABORNOSTI KAO NAČELU CRKVENE UPRAVE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.223j.

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The key characteristic of the Orthodox Church, expressed in the Nicene Creed, is that the Church is one, holy, conciliar and apostolic. Although it consists of many local churches, which have their own national characteristics and independent governance, the Orthodox Church is nevertheless one in spirit, faith and equality of power. This goal of this paper is to examine conciliarity as the key principle on the basis of which the Orthodox Church governs itself since its inception, which is based on the Holy Scriptures, the Holy Tradition, the teaching of the holy Apostles, the decisions of the Ecumenical Councils and the rules of the church fathers. Particularly, this paper focuses on the Orthodox Church’s view on the question of power, primacy and authority from the perspective of the principle of conciliarity
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Spasova, Maria. "Трапезната метафора в Учителното евангелие на Константин Преславски и нейните византийски източници/ The Table Metaphor in Constantine of Preslav’s Didactic Gospel (Učitelno evangelie) and its Byzantine Sources." In Учителното евангелие на Константин Преславски и южнославянските преводи на хомилетични текстове (IX-XIII в.): филологически и интердисциплинарни ракурси / Constantine of Preslav’s Uchitel’noe Evangelie and the South Slavonic Homiletic Texts (9th-13th century): Philological and Interdisciplinary Aspects. Institute of Balkan Studies and Centre of Thracology – Bulgarian Academy of Sciences, 2024. http://dx.doi.org/10.62761/491.sb37.03.

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The article presents examples for the table metaphor (the table spiritual) in the Didactic Gospels by Constantinе of Preslav (Učitelno evangelie). Its prototype can be found in two homilies by Gregory of Nazianzus and Hexameron by John Chrysostom, but gradually it is widely spread and used as an art motive in the Christian homiletic literature. To follow strictly the set example of the early Christian Great Fathers in the compilations of sermons is proclaimed, established and put into effect according to the Rule 19 of the decisions of The Sixth Ecumenical Council (The Trullan Council). Archbishop Constantinе “incrustrates” in the Didactic Gospels the metaphor for the spiritual table, following the art examples of the oratory eloquence of the fathers of the Church.
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Đakovac, Aleksandar. "Person and Essence: A Response to the Negative Reception of Metropolitan John Zizioulas’ Theology of Personhood." In Naučni skup Doprinos mitropolita pergamskog Jovana (Zizijulasa) savremenom sistematskom bogoslovlju. Univerzitet u Beogradu, Institut za Sistematsko bogoslovlje Pravoslavnog bogoslovskog fakulteta, 2024. http://dx.doi.org/10.46793/mitjovan23.043dj.

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Critique is a desirable and necessary element in every domain of hu- man thought. Well-argued and well-grounded theological critique of- fers the potential for deeper insights and more precise explanations, all of which contribute to more successful communication of the Gospel message. Pointing out the shortcomings of our predecessors and teach- ers is therefore essential. This is what the patristic heritage teaches us. The Fathers always relied on their predecessors and teachers, but they also supplemented, interpreted, and sometimes corrected their state- ments. However, if theological criticism is based on the desire to pro- mote one’s own originality, or worse, to denigrate our predecessors, then it misses its mark and proves to be empty and unworthy of its preem- inent task — the building up of the Church. The work of Metropoli- tan John Zizioulas has left an indelible and profound mark on ecclesial theology. Precisely because of this, his insights are often the subject of both praise and sharp criticism. When it comes to criticism, this paper will deal with the objections raised against his teaching on personhood, which is at the heart of his Triadology, Christology, and anthropolo- gy, and consequently all other theological disciplines. It is our opinion that the criticisms of Zizioulas’ theology, at least as far as his teaching on personhood is concerned, are insufficiently grounded and that the objections raised are not valid. This is what we will attempt to argue in this paper. Our goal is not to present Zizioulas as an infallible author- ity. It is possible that in the future someone will offer a more complete and comprehensive teaching on personhood than Zizioulas’s, but in our judgment that time has not yet come. Due to the comprehensiveness of the topic, we are forced to omit many details and to try to provide a general overview of the controversy in this field.
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