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

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Published: 4 June 2021

Last updated: 1 August 2024

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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Reno, R. R. "Using the Fathers." Journal of Theological Interpretation 7, no. 2 (2013): 163–70. http://dx.doi.org/10.2307/jtheointe.7.2.0163.

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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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12

Dillon, John. "Philo & the Church Fathers." Ancient Philosophy 19, no. 1 (1999): 184–86. http://dx.doi.org/10.5840/ancientphil199919116.

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13

Swift, Louis J. "Ambrose: The Early Church Fathers." Journal of Early Christian Studies 7, no. 2 (1999): 315–16. http://dx.doi.org/10.1353/earl.1999.0041.

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14

Hayne, Léonie. "Thecla and the Church Fathers." Vigiliae Christianae 48, no. 3 (1994): 209–18. http://dx.doi.org/10.1163/157007294x00014.

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15

Stander, H. F. "Ecology and the Church Fathers." Acta Patristica et Byzantina 11, no. 1 (February 2000): 167–76. http://dx.doi.org/10.1080/10226486.2000.12016661.

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16

Stander, H. F. "The Church Fathers and Astrology." Acta Patristica et Byzantina 14, no. 1 (January 2003): 232–44. http://dx.doi.org/10.1080/10226486.2003.11745727.

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17

Joest, Christoph. "Ein Apophthegma Pachoms und seine Wandlungen im Lauf der Überlieferung." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 22, no. 2 (September 3, 2018): 238–77. http://dx.doi.org/10.1515/zac-2018-0031.

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Abstract Among the fragments of Saint Pachomius edited by Louis T. Lefort there is one that is mirrored in the apophthegmatic tradition in various ways, in terms of language and region (Coptic, Greek, Latin, Ethiopic, and Armenian) as well as in terms of variations in the text itself. It is indeed also part of the Meterikon and there attributed to Melania. It seems that the original form of the saying belongs to Pachomius (in spite of some doubts raised by Samuel Rubenson concerning the quest for the original apophthegms in general), and that it was later adapted to the anchoretic milieu. It has then been enlarged and has been transmitted in both the shorter (Coptic, Greek, Latin, the Meterikon) and the longer version (Greek, Ethiopic, Armenian, and also the Meterikon). While most of the Sayings of the Desert Fathers can be traced down only to the 6th century, when the larger collections were written in Palestine, we have in this case the rare opportunity of following an apophthegm up to its original source, and we know the speaker.

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18

Cooper, Austin. "The Library of the Fathers." Pacifica: Australasian Theological Studies 15, no. 3 (October 2002): 294–306. http://dx.doi.org/10.1177/1030570x0201500303.

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The Oxford Movement in the nineteenth century sought to emphasise the nature of the Church of England as “Catholic”, continuing the work of the Incarnation throughout all times and places. Part of this theological and historical polemic involved being in harmony with the writers of the early Christian centuries, the Fathers of the Church. John Henry Newman, John Keble, Richard Hurrell Froude, and (later) Edward Bouverie Pusey, appealed to the Fathers of the Church from the beginning of the Movement. This eventually blossomed into an ambitious programme for translating the works of the Fathers into English, many of them for the first time. “The Library of the Fathers”, as it was called, was a major contribution to historical and theological studies. It had an influence well beyond the narrow confines of a church “party” or movement.

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19

Grossi, Vittorino. "Introducción: San Agustín Padre de la Iglesia." Augustinus 62, no. 3 (2017): 253–58. http://dx.doi.org/10.5840/augustinus201762246/24716.

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The article presents the criteria according to which one person can be considered «Father of the Church» and who are the Fathers of the Church. It also presents the main characteristics of the Fathers of the Church and the reasons to consider St. Augustine a Father of the Church. Within this argument, his loyalty to the Church is stressed, and also his ability to transmit and to make an interpretation of the Gospel, according to the tradition of the Catholic Church.

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20

Kaplan, Steven. "SEEING IS BELIEVING: THE POWER OF VISUAL CULTURE IN THE RELIGIOUS WORLD OF AŞE ZÄR'A YA'EQOB OF ETHIOPIA (1434-1468)." Journal of Religion in Africa 32, no. 4 (2002): 403–21. http://dx.doi.org/10.1163/157006602321107621.

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AbstractThe prevailing image of Zär'a Ya'eqob has tended to emphasize the intellectual at the expense of the experiential and political power at the expense of religious power. It is to these relatively neglected aspects of religious life that this article is devoted. It is our purpose here to emphasize the importance of the Cross, the image of the Virgin, the construction of churches and other visual aspects of religious life in Zär'a Ya'eqob's Ethiopia. No other Ethiopian ruler confronted the religious challenges presented by a divided Church and a largely unChristianized empire as systematically and as successfully as Zär'a Ya'eqob. Moreover, he was as sensitive to the daily unspoken truths of religious life as he was to great theological debates and controversies. He understood power in all its manifestations and sought to protect his state, his church, and his people with every means at his disposal. By promoting devotion to both the Cross and the Virgin Mary, he built on the foundations prepared by his parents, especially his father Dawit. He also mobilized Christian symbols which transcended local rivalries and regional loyalties. These symbols, as well as the churches he built, were also particularly suited to visual representation and hence comparatively easy to propagate among Ethiopia's largely illiterate population. They were, moreover, effective instruments of divine power, which brought home not only the message of Christianity's truth, but also its efficacy in the face of the numerous threats that Christians faced on a daily basis.

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21

PARMENTIER, MARTIN. "GREEK CHURCH FATHERS ON ROMANS 9." Bijdragen 50, no. 2 (January 1989): 139–54. http://dx.doi.org/10.2143/bij.50.2.2015422.

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22

Kurayev, Andrei. "The church fathers on the Jews∗." Religion, State and Society 23, no. 1 (March 1995): 39–40. http://dx.doi.org/10.1080/09637499508431679.

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23

Stander, H. F. "The Greek Church Fathers and Rahab." Acta Patristica et Byzantina 17, no. 1 (January 2006): 37–49. http://dx.doi.org/10.1080/10226486.2006.11745767.

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24

Venable, Bruce. "Church singing: The fathers and beyond." Contemporary Music Review 12, no. 2 (January 1995): 77–92. http://dx.doi.org/10.1080/07494469500640191.

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25

Chryssavgis, John. "The Significance of the Church Fathers." Expository Times 99, no. 8 (November 1988): 230–33. http://dx.doi.org/10.1177/001452468809900803.

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26

Bohannon, Judy Rollins. "Religiosity Related to Grief Levels of Bereaved Mothers and Fathers." OMEGA - Journal of Death and Dying 23, no. 2 (October 1991): 153–59. http://dx.doi.org/10.2190/utuw-cp8f-dbn3-2edm.

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In previous research, religiosity has been associated with decreased death anxiety. This study looked at religiosity, as measured by church affiliation and attendance, in relation to bereaved mothers' and fathers' scores on the GEI, including death anxiety. Using a MANCOVA to control for social desirability, high church attendance for both groups had a significant inverse relationship with death anxiety. An inverse relationship also existed for the same mothers' and fathers' adjusted mean scores on the scales of anger and guilt. Mothers who attended church more frequently also reported significantly less loss of control, rumination, depersonalization, and optimism/despair than mothers who attended less frequently. Church attendance appeared to have a less significant association with fathers' grief levels.

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Allert, Craig D. "Early Christian Readings of Genesis One: Patristic Exegesis and Literal Interpretation." Perspectives on Science and Christian Faith 73, no. 3 (September 2021): 163–64. http://dx.doi.org/10.56315/pscf9-21allert.

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EARLY CHRISTIAN READINGS OF GENESIS ONE: Patristic Exegesis and Literal Interpretation by Craig¬†D. Allert. Downers Grove, IL: IVP Academic, 2018. 329¬†pages. Paperback; $38.00. ISBN: 9780830852017. *This volume is part of the Biologos Books on Science and Christianity series. Craig Allert is an associate professor of religious studies at Trinity Western University in Langley, BC, Canada. He holds a PhD in historical theology from the University of Nottingham, and has authored a number of books and articles on the topics of inspiration, canon, and the authority of scripture. *Allert notes that the aim of this book is "to give a window into the strange new world of the church fathers and how they understood creation themes in Genesis¬†1" (p. 3). Allert's purpose arises from what he sees as an irresponsible approach by some creation science advocates who proof-text and decontextualize the words of the church fathers to further their own theological agendas. For example, Duncan and Hall insist that the church fathers were consistent in seeing the days of Genesis 1 as six sequential (literal) twenty-four-hour days and that any other view is a relatively modern invention. Yet, a select reading of the fathers shows that there is some ambiguity in how a number of them understood the length of the days. Further, these church fathers generally approached the text from a nonliteral rather than a literal point of view. *While Allert mentions a number of church figures in his book, he places a particular emphasis on the person of Basil the Great. This is in response to creation science proponents who cite Basil as a literalist standing against those who use allegorical interpretive methods. By doing so, these scholars automatically support their own position while invalidating the witness of any church father whose interpretive method is different. But Allert pushes back on this view of Basil by asking two questions: "Is Basil actually an opponent of allegory?" and "Is the literal approach of the church fathers identical to the present interpretive method of the same label?" *Before engaging in the above questions, Allert begins by defining the church fathers and highlighting their relevance for present day Christianity. Then, in his second chapter, he surveys what he considers misinterpretations of some church fathers by several adherents of creation science. His following chapter outlines the historical nature of present literal interpretive methods and contrasts this with Jesus's and Paul's lack of concern for human authorial intent in their methods. This gives license for the church fathers' frequent use of spiritual or allegorical readings. It is in this chapter that Allert deconstructs the repeated assumption that there was a conflict between literal and allegorical schools of thought among the church fathers. *Chapter four brings us to Basil the Great and the questions concerning whether he was a literalist (as understood today) and whether he was truly against allegory. Allert shows that Basil's anti-allegorical language was likely used in his Hexameron because his hearers were unable to discern error in heretical allegorical interpretations. Further, Allert shows that outside the Hexameron, Basil often used spiritual or allegorical methods of interpretation. Even in the Hexameron, Basil used methods that cannot be easily categorized as "literal." For instance, the unstable, changeable nature of human beings was symbolized by the creation of the moon which is a body that is not always visible. *Chapters five through seven examine how some of the church fathers understood specific themes in the opening chapter of Genesis. Allert notes that creatio ex nihilo (creation out of nothing) arose as an interpretation of Genesis 1 because the church fathers saw creation from unformed matter as impinging on God's "providence, sovereignty, and eternality" (p. 228). Allert next explains that the church fathers treated the days in Genesis 1 in a variety of ways. For example, Theophilus saw the stars on the fourth day as reflecting those who kept the law of God: bright stars were those imitating the prophets, secondary stars represented the righteous, and the planets and stars that "pass over" were those who wandered from God. On the topic of "In the beginning," Allert delves into Augustine's distinction between time and eternity. For Augustine, time was evasive and likely didn't truly exist since it was always slipping away into the past. *Allert works hard to peel away the literalist label from Basil because such a description arises from a superficial reading of Basil's method and a mistaken idea of what "literal" meant to the church fathers. Further, he objects to the use of Basil (and other church fathers) as mere "ammunition" in the creation/evolution wars (p. 14). For this reason, Allert focuses his final chapter ("On Being like Moses") on Basil's understanding of humanity made in the image of God. Allert begins by explaining that Basil wanted the hearers of Genesis 1 to understand that its author (Moses) saw God face to face and that they should understand the text not in human ways (i.e., by literal interpretation) but by the Spirit (i.e., via spiritual and allegorical interpretation). Basil understood that the image of God referred to the inner self, the soul which could not be comprehended through the senses. That which could be understood through the senses, the body, was the mechanism by which the soul expressed itself. So, when the text referred to human beings ruling over the fish, it meant that human beings must use reason to control the passions of the flesh (i.e., body). In a similar, nonliteral, fashion, Basil understood image and likeness as different aspects of humanity. While image was connected to reason, "likeness" was built by the human choice to reign in those passions and (essentially) to "put on Christ" (p. 310). Similarly, Basil understood the commands to "multiply and grow" as the growth of both the body and the soul. Thus, Allert gives examples of Basil's nonliteral interpretation and puts into question the whole idea that Basil was a literalist. *This is an academic book. It is mostly geared to students and scholars with some familiarity with the church fathers and historic methods of interpretation. The argumentation is thoughtful and flows well, including how Allert describes the early church fathers, recounts the misuse of the fathers by some creation-science adherents, and unpacks their interpretive methods, particularly as they saw Genesis¬†1. The book is quite effective in leading the reader into the world of the fathers and unfolding both their contexts and their wider thoughts on interpreting scripture. For those unfamiliar with the church fathers, Allert's definition of who they were, the time frame in which they operated, and the criteria by which they were considered church fathers is all helpful. But even for those familiar with the fathers, Allert's portrayal of them as people playing a critical role (alongside scripture) in the survival and maintenance of the orthodox faith might be surprising and convincing. He also cites their texts extensively in his effort to give context to their words. He admits that the choice of church fathers is selective due to the constraints of space. *The book provides an excellent assessment of the importance of the church fathers and an evaluation of their interpretive methods. It also calls into question the assumption that the modern category of literal interpretation parallels the literal analysis of the church fathers. As a side accomplishment, the book casts doubt on the often-mentioned conflict between literal and allegorical interpretive camps. Most of all, it puts a serious dent in the argument that the church fathers interpreted scripture (and especially Genesis¬†1) in the same way as many proponents of creation science. The interpretation of Genesis 1 has become a litmus test of orthodoxy in a number of Christian circles; since the witness of the church fathers says something about what were normative or acceptable beliefs, any lack of care in using them in the creation/evolution debate will entrench positions on a topic that is already divisive. *Reviewed by Gordon C. Harris, Academic Director of CTF School of Ministry, Toronto, ON M9W 6M3.

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Lumbantobing, Arthur. "Gereja dan Kaum Bapak: Sebuah Tinjauan Metode Pendampingan Kognitif-Behavioral Bagi Kaum Bapak di HKBP Pearaja." JURNAL DIAKONIA 1, no. 2 (November 15, 2021): 108–25. http://dx.doi.org/10.55199/jd.v1i2.38.

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Mentoring is an essential method in Pastoral Care Service. Unfortunately, the mentoring method is often neglected by counselors in mentoring services. As a result, the meeting between counselors and counselee didn’t lead the counselee to the expected change. This Journal is a literature study and field research on cognitive-behavioral mentoring methods for fathers who rarely attend church on Sunday at HKBP Pearaja, Tarutung. In this journal, the author critics the importance of reviewing the mentoring method in providing assistance to fathers who attend church rarely. Furthermore, the author tried to show that the cognitive–behavioral mentoring method equip the fathers to be a priesthood, role model, and teacher in Christian families. In addition, through the cognitive-behavioral method, the church can equip the fathers to bring spiritual growth to a better way. With this paper, the author also offers a contextual approach to seek cognitive-behavioral mentoring methods for fathers

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29

Chistyakova, Olga. "Eastern Church Fathers on Being Human—Dichotomy in Essence and Wholeness in Deification." Religions 12, no. 8 (July 27, 2021): 575. http://dx.doi.org/10.3390/rel12080575.

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The article traces the formation of Eastern Christian anthropology as a new religious and philosophical tradition within the Early Byzantine culture. The notion “Patristics” is reasoned as a corpus of ideas of the Church Fathers, both Eastern and Western. The term “Eastern Patristics” means the works by Greek-Byzantine Church Fathers, who in the theological disputes with the Western Church Fathers elaborated the Christian creed. Based on an analysis of the texts of Greek-Byzantine Church Fathers, the most important provisions of Eastern Patristics are deduced and discussed, which determined the specificity of Christian anthropology. In this context, different approaches of the Eastern Fathers to the explanation of the Old Testament thesis on the creation of man in God’s image and likeness and the justification of the duality of human essence are shown. Particular attention is paid to considering the idea of deification as overcoming the human dualism and the entire created universe, the doctrine of the Divine Logoi as God’s energies, and the potential elimination of the antinomianism of the earthly and Divine worlds. The article reflects the anthropological ideas of the pre-Nicene Church Father Irenaeus, the non-canonical early Christian work The Shepherd of Hermas, and the teachings on the man of the classical Eastern Patristics period by Athanasius of Alexandria, Gregory of Nyssa, and Maximus the Confessor.

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Czyżewski, Bogdan. "Herezje wczesnochrześcijańskie – zagadnienia wprowadzające." Vox Patrum 68 (December 23, 2018): 7–20. http://dx.doi.org/10.31743/vp.3327.

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In the times of the Church Fathers the notion of heresy was related to the false doctrine what became the cause of derogations from the unity of the Church. It was a false tenet about God, hence the Fathers of the Church tried to define not only mistakes created within the Church, but also to develop orthodox doctrine. Due to the vastness of the this subject authors and texts defining heresies were selected. Firstly, attention was drawn on the Greek term a†resij contained in pagan literature and the writings of the New Testament, which allowed to see what was the impact, especially the biblical definition of heresy, on the understanding of the early Christian writers, especially before the first Council of Nice in 325. It was also necessary to ask about the origin of heresy and its characteristics. Fathers affirmed unequivocally that their creation were associated mainly with making the wrong choices. The result of this were incorrect relations of heretics to the truth and to the Church, wrong image of God and abiding in stubbornness. Fathers also attempted to define more precisely the scope of meaning of schism and heresy, which are concepts often used as synonyms.

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Seppälä, Serafim. "Anathematized Church Fathers: a Gateway to Ecumenism?" Review of Ecumenical Studies Sibiu 11, no. 1 (April 1, 2019): 10–28. http://dx.doi.org/10.2478/ress-2019-0002.

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Abstract One of the ecumenically most problematic aspects in the history of the Orthodox Church is the anathemas of 431, 451 and especially the abrupt set of anathemas prescribed in 553, as several prominent Church fathers were condemned centuries after having passed away in peace with the Church. Most of them were authoritative or at least influential teachers for the holy fathers, and a number of their writings have been in use in the Orthodox tradition up to our times. Due to their de facto influence, they have an integrated presence and even important position in the tradition of the Church. Could this fact perhaps, with a fresh reading, have some ecumenical potential for our times, especially in relation to the Pre-Chalcedonian Churches and Roman Catholics?

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Wyrostkiewicz, Michał. "Ojcowie Kościoła a teologia moralna jako nauka teologiczna." Vox Patrum 62 (September 4, 2014): 583–92. http://dx.doi.org/10.31743/vp.3604.

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Testimonies of life and faith of the Fathers of the Church, and their teaching (letter, scriptures) impact on moral theology as a theological science. First, as “loci theologici” of contemporary theology. Omitting them would result in danger to go beyond a theology in the spirit of one, catholic and apostolic Church. Then, because the actions and writings of the Fathers of the Church are examples of exploration and argumentation for today’s theologians, also moralists. Information on the life and teachings (scriptures) are conclusive, actual and current presentation morality and the confirmation of new moral-theological views and theses. For this, however, it is necessary to use the material developed by the researchers of the Fathers of the Church (specialists in patrology). They, due to its historical and philological methods and competencies, adapt antique texts and information to the needs of contemporary theologians, also moralists.

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Buda, Daniel. "The Polyphonic Theology of the Church Fathers." Review of Ecumenical Studies Sibiu 6, no. 3 (December 1, 2014): 489–90. http://dx.doi.org/10.2478/ress-2014-0137.

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노성기. "The Church Fathers’ commentary on the Beatitudes." Catholic Theology ll, no. 17 (December 2010): 203–46. http://dx.doi.org/10.36515/ctak..17.201012.203.

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Flaming, Darlene K., and Anthony N. S. Lane. "John Calvin: Student of the Church Fathers." Sixteenth Century Journal 32, no. 1 (2001): 249. http://dx.doi.org/10.2307/2671465.

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Lang, Uwe Michael. "Newman and the Fathers of the Church." New Blackfriars 92, no. 1038 (February 10, 2011): 144–56. http://dx.doi.org/10.1111/j.1741-2005.2010.01407.x.

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Dingel, Irene. "Georg Major on Church Fathers and Councils." Lutheran Quarterly 34, no. 2 (2020): 152–70. http://dx.doi.org/10.1353/lut.2020.0025.

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Hull, Robert F. "Reading Scripture with the Church Fathers (review)." Journal of Early Christian Studies 7, no. 4 (1999): 607–8. http://dx.doi.org/10.1353/earl.1999.0084.

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EDWARDS, M. J. "GNOSTICS AND VALENTINIANS IN THE CHURCH FATHERS." Journal of Theological Studies 40, no. 1 (1989): 26–47. http://dx.doi.org/10.1093/jts/40.1.26.

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Mews, Constant J. "Church fathers, independent virgins (review)." Parergon 10, no. 1 (1992): 156–57. http://dx.doi.org/10.1353/pgn.1992.0007.

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Langhu, Koberson. "Church Fathers on the Sabbath and Sunday." Jurnal Koinonia 14, no. 2 (December 31, 2022): 141–59. http://dx.doi.org/10.35974/koinonia.v14i2.2988.

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Christians do not share the same view about the seventh day Sabbath and Sunday. A minority of Christians considers the Sabbath as still binding while a large majority dismisses it. For the latter, the cessation of Sabbath observance is traced back to the apostles. They believe that Sunday has replaced the Sabbath on account of Christ’s resurrection. However, the New Testament and historical documents reveal that the eclipse of Sunday over the Sabbath did not begin with the apostles. This means that the change must have occurred sometime after the apostles. A group of significant church leaders and theologians called church fathers arose in the second century onward whose theological understanding had profound impact on the Christians. What were their understanding of the Sabbath and Sunday? Should their understanding be accepted as normative for Christians today? This study is based on literary research methodology. The findings clearly indicate that in the understanding of most church fathers, Sunday had eclipsed and replaced Sabbath in importance and practice for Christians.

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Fraiture, Pierre-Philippe. "Statues Also Die." Journal of French and Francophone Philosophy 24, no. 1 (October 12, 2016): 45–67. http://dx.doi.org/10.5195/jffp.2016.757.

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“African thinking,” “African thought,” and “African philosophy.” These phrases are often used indiscriminately to refer to intellectual activities in and/or about Africa. This large field, which sits at the crossroads between analytic philosophy, continental thought, political philosophy and even linguistics is apparently limitless in its ability to submit the object “Africa” to a multiplicity of disciplinary approaches. This absence of limits has far-reaching historical origins. Indeed it needs to be understood as a legacy of the period leading to African independence and to the context in which African philosophy emerged not so much as a discipline as a point of departure to think colonial strictures and the constraints of colonial modes of thinking. That the first (self-appointed) exponents of African philosophy were Westerners speaks volumes. Placide Tempels but also some of his predecessors such as Paul Radin (Primitive Man as Philosopher, 1927) and Vernon Brelsford (Primitive Philosophy, 1935) were the first scholars to envisage this extension of philosophy into the realm of the African “primitive.” The material explored in this article – Statues Also Die (Marker, Resnais, and Cloquet), Bantu Philosophy (Tempels), The Cultural Unity of Negro Africa (Cheikh Anta Diop), and It For Others (Duncan Campbell) - resonates with this initial gesture but also with the ambition on part of African philosophers such as VY Mudimbe to challenge the limits of a discipline shaped by late colonialism and then subsequently recaptured by ethnophilosophers. Statues Also Die is thus used here as a text to appraise the limitations of African philosophy at an early stage. The term “stage,” however, is purely arbitrary and the work of African philosophers has since the 1950s often been absorbed by an effort to retrieve African philosophizing practices before, or away from, the colonial matrix. This activity has gained momentum and has been characterized by an ambition to excavate and identify figures and traditions that had hitherto remained unacknowledged: from Ptah-hotep in ancient Egypt (Obenga 1973, 1990) and North-African Church fathers such as Saint Augustine, Tertullian and Arnobius of Sicca (Mudimbe and Nkashama 1977), to “falsafa”-practising Islamic thinkers (Diagne 2008; Jeppie and Diagne 2008), from the Ethiopian tradition of Zera Yacob and Walda Heywat (Sumner 1976), to Anton-Wilhelm Arno, the Germany-trained but Ghana-born Enlightenment philosopher (Hountondji [1983] 1996).

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Czyżewski, Bogdan. "Grzech Kaina w ocenie Ojców Kościoła." Vox Patrum 64 (December 15, 2015): 105–18. http://dx.doi.org/10.31743/vp.3707.

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Fathers of the Church have left comments on Genesis as well as other works, which explain not only the biblical descriptions of the origins of the world and man, but also Gen 4: 1-16, where it speaks of the sin of Cain. In this paper we present an assessment of the sin of Cain made by some of the Fathers of the Church. It should be noted that they do not stop only on the sin of fratricide, although condemn it the most, but focus their attention also on other sins of Cain, which preceded and led to the killing of Abel by his jealousy, anger, evil thoughts, insincerity. Fathers of the Church recognize the individual and social character of the sins of Cain, which manifests itself in leaving his from God and separation from relatives. This resulted in a permanent division of the family. Fathers also point to the mercy of God and a willingness to forgive. Commentators of Gen 4:1-16 biblical text, however, do not see in Cain repent for any sin committed by him.

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Suhassatya, Gabriel Kristiawan. "Trinitas Menurut Tertullianus dalam Buku Against Praxeas." Felicitas 2, no. 2 (October 25, 2022): 97–106. http://dx.doi.org/10.57079/feli.v2i2.79.

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The debate about the Triune God or the Trinity has existed since the time of the early Church Fathers until today. The notion of a three-person God raises many questions and debates. The debate about the Trinity has emerged in the practice of the Christian faith since the time of the Church Fathers. Inevitably this prompted the Church Fathers to formulate and always defend their faith in the Triune God, namely by believing and learning so that it can be explained to everyone. Efforts to formulate and explain the understanding of the Triune God or the Trinity was also carried out by Tertullianus. Tertullian was an early Church Father from Africa who gave many defenses and resistances against heretical teachings that contradicted Christian teachings. In addition to defending the faith, it was Tertullian who gave the name Trinity for the Triune God, namely One God with Three Persons. In this paper, the author describes the life story of Tertullianus, the theological problems that arose during Tertullian's time, and the origin of Tertullian's thoughts on the concept of the Trinity.

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Uhlig, Siegbert. "Dǝrsan des Yaʿqob von Sǝrug für den vierten Sonntag im Monat Taḫśaś." Aethiopica 2 (August 6, 2013): 7–52. http://dx.doi.org/10.15460/aethiopica.2.1.532.

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Yaʿqob of Sǝrug, one of the most important Syrian church writers of the 6th century, wrote more than 750 metrical works. Many of them are translated into Arabic, and this version was the Vorlage for the Ethiopian translator. About 20 of Yaʿqob’s homilies are representes in the the Ethiopic tradition, and most of them deal with christological-mariological themes. The Dǝrsan for the fourth Sunday of Taḫśaś is edited and translatedd on the basis of six Gǝʿǝz manuscripts. The contents concern the annunciation of the incarnation to the Virgin Mary.

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López Cambronero, Marcelo. "Evil and Guilt: on Original Sin and Ancestral Sin." Cauriensia. Revista anual de Ciencias Eclesiásticas 18 (December 1, 2023): 525–40. http://dx.doi.org/10.17398/2340-4256.18.525.

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Since the times of Augustine, there has been a philosophical and theological debate on the inheritance of guilt on the interpretation of Original Sin. This debate turns on the early Church Fathers of the first centuries, signalled by the Neo-Patristic movement within the Orthodox Church in its accusations of heresy against the Catholic Church and proposing the very different notion of "Ancestral Sin". This paper will evaluate this debate and discuss the history of the Church Fathers, especially Augustine, and propose a new interpretation of the notion of "Original Sin" that offers an understanding of the nature of human beings and their relationship to evil without assuming the notion of the inheritance of guilt for the sin of Adam and Eve.

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Gunawan, Chandra. "Book Review: The Apostolic Fathers and the New Testament." New Perspective in Theology and Religious Studies 3, no. 2 (December 31, 2022): 66–67. http://dx.doi.org/10.47900/nptrs.v3i2.75.

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In The Apostolic Fathers and the New Testament, Clayton addresses five issues, namely, the historical setting of the church father literature, the genre and setting in life of the church father literature, the ethics, and faith in the church father teaching, the struggle of the church fathers concerning the opposition from the Jewish and Gentile society, the influence of some churches in the second century. After observing the historical setting of church fathers, Jefford concludes that the letter of Ignatius was written ca., 107-109 AD from Asia Minor; the letter of Polycarp was written ca., 108-109 AD from Smyrna; 1 Clement was written ca., 65-70 AD from Rome; the Didache was written ca., 120 AD from Antioch; the Martyrdom of Polycarp was written ca., 155-160 AD from Smyrna; the Shepherd of Hermas was written ca., 90-150 from Rome; 2 Clement was written c.a. 166-174 from Corinthians; the letter of Barnabas was written ca., 96-100 from Alexandria; the Epistle of Diognetus could be composed around the first to the third century from anywhere around the Mediterranean world; the lost written work of Papias, Exposition of the Oracle of the Lord, probably was written in 130 AD.

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Barclift, Philip L. "Predestination and Divine Foreknowledge in the Sermons of Pope Leo the Great." Church History 62, no. 1 (March 1993): 5–21. http://dx.doi.org/10.2307/3168413.

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During the fifth century of our common era the Latin church fathers struggled to explain how we humans are saved and why it seems that not all humans are saved. Most of these attempts pivoted on the writings of Augustine of Hippo. The fathers either borrowed from Augustine's thought, adapted it, or reacted to it. Beginning with the generation of theologians who thrived at the end of Augustine's life and just following his death, there arose a tendency in the western church to moderate his more extreme positions concerning grace and predestination by realigning them with accepted church tradition. This tradition includes those Christian doctrines which were held and promoted most widely by theologians—up to, but not including, Augustine himself—whom the early church accepted as orthodox.

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Mytnik, Irena. "Modlitwa Jezusowa jako dziedzictwo duchowe Polaków i Ukraińców." Studia Ucrainica Varsoviensia 7 (November 27, 2019): 97–108. http://dx.doi.org/10.5604/01.3001.0013.6015.

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The article is an attempt to look at Jesus’ prayer as a common spiritual heritage of all Christians, including the Polish and the Ukrainian, and at the same time a synthesis of the current thoughts on this prayer tradition, which is one of the oldest forms of Christian contemplative prayer. It originates from the Holy Scriptures and meditations of the Word of God, it was practiced and developed by the Desert Fathers, Fathers of the Church, monks, clergy and laity, above all in the Churches of the Christian East. Today, the most widespread is in the Orthodox and Greek Catholic Church, but for many years has been experiencing a kind of revival in the Catholic Church. The article presents the teaching of the Church, its saints and contemporary spiritual masters on this subject.

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Kiseleva, Elena Yu. "State and Legal Ideas of the Church Fathers." History of state and law 7 (July 18, 2018): 19–24. http://dx.doi.org/10.18572/1812-3805-2018-7-19-24.

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