Relevant bibliographies by topics / Monothelitism

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Monothelitism'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Monothelitism"

1

Johnson, Randall K. "Molinism and the Person-Will Paradigm." Philosophia Christi 22, no. 2 (2020): 289–306. http://dx.doi.org/10.5840/pc202022225.

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The traditional Molinist scheme implies that God is one center of consciousness, knowledge, and will. The person-will paradigm, however, claims there are three centers of consciousness, knowledge, and will in the Godhead. I argue that the Molinist ought to reject the person-will paradigm, and thus reject both monothelitism and social trinitarianism. I begin by presenting standard accounts of Molinism, monothelitism, and social trinitarianism. Then I consider three approaches to reconciling Molinism and the person-will paradigm. I show that each approach is fraught with difficulties.
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Wygralak, Paweł. "Rola biskupów Rzymu w sporach doktrynalnych starożytnego Kościoła." Vox Patrum 69 (December 16, 2018): 707–19. http://dx.doi.org/10.31743/vp.3282.

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This article presents the role of the bishops of Rome in the resolution of three doctrinal disputes (nestorianism, monophysitism, monothelitism) that hit the community of the Church between the 5th and the 7th centuries. Both the teaching of Nestorius and Eutyches were unequivocally condemned by the contemporary bishops of Rome, respectively Celestine and Leon the Great. Their teachings were confirmed by the general councils of Ephesus (431) and Chalcedon (451). Solving the problem of monothelitism has caused even more difficulties to the Holy See because of the attitude of Honorius I, who supported the erroneous teaching of the Patriarch of Constantinople, Sergei. Thus, the work discusses the actions of the subsequent bishops of Rome (especially John IV, Theodore, Martin I and Agathon) for restoring orthodoxy, which resulted in the adoption of resolutions condemning monothelitism by the Third Council of Constantinople (680-681). The article was primarily written on the basis of the preserved correspondence between heresiarchs and the bishops of Rome, the bishops of Rome and the em­perors, as well as the resolutions of synods and councils.
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Ter Ern Loke, Andrew. "On Dyothelitism Versus Monothelitism: The Divine Preconscious Model." Heythrop Journal 57, no. 1 (August 29, 2013): 135–41. http://dx.doi.org/10.1111/heyj.12073.

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Хромець, Віталій. "Oleksandr Kashchuk. Monothelitism in Byzantium of the Seventh Century. Doctrine, Politics and Ideology of Power." Theological Reflections: Euro-Asian Journal of Theology, no. 23 (October 2, 2019): 153–54. http://dx.doi.org/10.29357/2521-179x.2019.23.12.

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Lourié, Basil. "Five Anastasiae and Two Febroniae: A Guided Tour in the Maze of Anastasia Legends. Part One. The Oriental Dossier." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (December 28, 2021): 252–89. http://dx.doi.org/10.15688/jvolsu4.2021.6.20.

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The recent data related to the legend of St Anastasia in Byzantium require a fresh analysis of the mutually connected cults of Anastasia and Febronia in both the Christian East and West. Part One of the present study is focused on the East, whereas Part Two will be focused on the Latin West. In Part One, the cult of Anastasia is discussed especially in Constantinople from the mid-fifth to the fourteenth centuries, with special attention to the epoch when the Imperial Church was Monothelite (seventh century). In this epoch, a new avatar of St Anastasia was created, the Roman Virgin, whose Passio was written on the basis of Syriac hagiographic documents. The cult of this second Anastasia was backed by Monothelite Syrians, whereas the fifth-century cult of Anastasia in Constantinople was backed by the Goths. Transformations of Anastasia cults in the era of state Monothelitism were interwoven with a new Syriac cult of Febronia of Nisibis that appeared in the capital shortly after its creation in Syria in a Severian “Monophysite” milieu.
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Clarke, Kevin M. "Preserving the whole theological system: Maximus the Confessor’s dyothelitism as a bulwark for trinitarian theology, christology, and soteriology." Vox Patrum 68 (December 16, 2018): 479–500. http://dx.doi.org/10.31743/vp.3373.

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This paper examines Maximus the Confessor’s thought concerning the pressing urgency of his day, namely, the threat posed by monothelitism and monenergism. What were the theological stakes, as he saw them, for orthodoxy that prompted such stark resistance to imperial attempts at a doctrinal compromise? The paper focuses first on the mode of union in the Incarnation and the manner of the assump­tion of the human nature, including a human will and a human operation. Maximus also manages to rescue orthodoxy’s fathers, especially Gregory Nazianzen, Cyril of Alexandria, and Dionysius and from his opponents’ interpretations of various ¢por…ai. The second section considers Maximus’s presentation of the synthetic heterodoxy and its inevitable result, namely that one composite will in Jesus Christ – in isolating Christ from the Godhead on the one hand and from true humanity on the other – ultimately destroys all of theology. How can Christ save or divinize man if he is no longer like man? He cannot, says Maximus. Instead, Christ would become a sort of tertium quid, neither God nor man, in one movement unraveling Trinitarian theology, Christology, and soteriology. The concluding section briefly considers the immediate impact of Maximus from his martyrdom, including the matter of Constantinople III’s strange failure to mention Maximus in the conciliar text. Finally, this section explores Maximus in our own time, especially how the theology that developed in the seventh century through Maximus is a sort of an­swer to some of the difficulties of post-Enlightenment modernity.
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Sidorenko, Valery A. "Objective Methods in the Research of Coinages of Byzantine Cherson and the Crimea." Materials in Archaeology, History and Ethnography of Tauria, no. XXVI (2021): 424–46. http://dx.doi.org/10.37279/2413-189x.2021.26.424-446.

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This paper considers the coin-die method of numismatic research, which, by A. N. Zograf’s definition, is an “objective scientific method.” The need to turn to this description is related to the fact that not all authors of publications are familiar with the principles of this method. The technical features of the use of mechanically connected pairs of dies in coinage, which became widespread in ancient times and were applied in the coinages of Bosporos and Chersonese (mediaeval Cherson) from the Roman Period on, are highlighted. The transition to the coin production not interconnected by dies under the Golden Horde creates more complex intersections of die connections in the method of research of coins. This paper publishes two folles of Justin II (565–578) of the mint of Constantinople produced by the same obverse die and reverse with different numeric marks (Г and Є) interpreted as the signs of the 3rd and 5th officinae. One can infer a special value of the fifth officina differing from those of the marks 1–4 to explain the appearance of its mark on the coins of Leo I and Verina of military issues in Cherson before the organization of its polis coinage. The study of the coins of mediaeval Cherson by die and analytical methods detects the continuity of issues from 549 on, allows the one to determine the coins of Justine II (565–578) and Tiberios II Constantine (578–582), Maurice Tiberios (582–602), Phokas (602–610), Herakleios (610–641) and Constans II (641–668). The end of the coinage of Cherson under the Emperor Constans II corresponded to the economic crisis described by Pope Martin in his letters, when he was exiled to that city in 655 as an avid opponent of the Monothelitism.
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Esders, Stefan. "Chindasvinth, the ‘Gothic disease’, and the Monothelite crisis." Millennium 16, no. 1 (October 21, 2019): 175–212. http://dx.doi.org/10.1515/mill-2019-0010.

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Abstract Taking up important observations made by L. A. García Moreno on King Chindasvinth’s involvement in the Monothelite crisis via connections to North Africa and to Rome, this article argues that a deep division within the Visigothic episcopate on the king’s policy should already be assumed for October 646, when Chindasvinth assembled the 7th Synod of Toledo. A new reading of the synod’s first canon, usually interpreted as a mere confirmation of Chindasvinth’s law on high treason of 641/2, proceeds from the observation that the synod’s decisions must be seen as a minory vote, given the fact that the synod was not attended by more than 30 bishops and several episcopal representatives, and that it lacked any attendance or support from the ecclesiastical provinces of Tarraconensis and Septimania. As is shown, fears were expressed at the synod somewhat shroudedly that numerous clerics of every rank could find a common cause with a foreign enemy beyond the frontiers and that, as a consequence, an infringement of the orthodox faith could result. This most likely referred to the clergy of Septimania and Aquitania, whose territories the Visigothic kingdom and the Frankish kingdom neighboured. This paper argues that Frankish Aquitania, being the south-western part of the Austrasian kingdom of the Merovingian king Sigibert III, never adopted the policy of Sigibert’s brother Clovis II, who assembled a synod of the episcopate of Neustria and Burgundy at Chalon-sur-Saône in support of Pope Martin’s condemnation of Monothelitism at the Lateran synod of 649. While it is not clear whether Sigibert prevented the Aquitanian clergy from attending the synod for religious reasons or for diplomatic considerations related to Constantinople, the division of both the Frankish and Visigothic episcopates over the issue of supporting the Lateran Council fostered a constellation in which treason could become a crime with strong religious overtones.
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Sutrisno, Tonny, and Billy Kristanto. "DYOTHELITISME DALAM KRISTOLOGI YOHANES CALVIN." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 1 (April 15, 2019): 45–59. http://dx.doi.org/10.51688/vc6.1.2019.art3.

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Kesinambungan di dalam pemahaman ortodoks mengenai dua kehendak Kristus, berdasarkan dua natur-Nya (Dyothelitisme) merupakan hal yang sangat penting untuk mengerti mengenai Pribadi Kristus dan bagaimana pekerjaan penebusan dilaksanakan dengan sempurna oleh Pribadi-Nya, di dalam inkarnasi Sang Logos yang mengambil natur manusia. Dyothelitisme yang diwakili oleh pemikiran Maximus the Confessor merupakan acuan di dalam memahami Kristologi dua natur – satu pribadi dari Chalcedon, yang diterima sebagai ortodoksi Gereja di dalam melawan ajaran Monothelitisme dan Monoenergisme. Kesinambungan antara pemikiran Dyothelitisme Maximus the Confessor tersebut dengan pemikiran serta karya Yohanes Calvin di dalam Kristologinya, adalah sangat penting bagi pemahanan mengenai pelaksanaan dan penggenapan sempurna karya penebusan Kristus di dalam pandangan teologia Reformed sebagaimana diwakili oleh Calvin. Kata kunci: Dyothelitisme; Monothelitisme; hypostasis; pribadi; ousia; essence; natur; ke-ilahian; kemanusiaan
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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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Dissertations / Theses on the topic "Monothelitism"

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Skliris, Dionysios. "Le concept de tropos chez Maxime le Confesseur." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040206.

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Les termes logos (raison) et tropos forment un couple qui est très significatif pour la pensée de Maxime le Confesseur (c. 580-662). Dans notre thèse, nous examinons les contextes dans lesquels Maxime le Confesseur emploie le terme tropos (mode) soit à l’intérieur du couple logos-tropos, soit de façon autonome. Nous ne traitons pas le concept de tropos comme un terme invariant intégré à une doctrine uniforme, mais plutôt comme un moyen ou un «outil» conceptuel qui aide Maxime à résoudre des problèmes très différents dans plusieurs domaines de sa pensée. Nous examinons les différents contextes dans lesquels Maxime le Confesseur utilise le couple logos-tropos ou le seul terme tropos, comme, par exemple, la logique, la relation entre l’universalité et la particularité, la théologie trinitaire, la question du mal et la Théodicée, la cosmologie, la théorie du progrès spirituel, la théorie de l’achèvement ontologique, la christologie et l’eschatologie. Dans chaque cas, nous insistons sur les termes qui sont déterminés par le mot tropos et sur les relations de contraste, d’opposition ou tout simplement de distinction qui se forment entre eux. Nous examinons également le champ lexical des mots qui sont relatifs au terme tropos. En général, le logos exprime la stabilité et la permanence qui est nécessaire pour qu’il y ait un sens contemplé par le sage, alors que le tropos signifie une modalité qui ouvre la possibilité de contingence, de surprise et d’innovation à l’intérieur de l’Histoire. L’emphase est plutôt mise sur le fait que le tropos est exactement une modalité qui peut coexister avec le logos sans l’annuler, altérer ou corrompre
The terms logos (reason) and tropos (mode) form a very important couple in the thought of Maximus the Confessor (c. 580-662). In our PhD thesis, we are examining the contexts in which Maximus the Confessor is using the term tropos (mode) either inside the couple logos-tropos or independently. We are not developing the concept of tropos as a uniform doctrine, but we are examining it mostly as a means or as a conceptual “tool” which helps Maximus solving very different problems in diverse domains of his thought. We thus examine the use of the term tropos in contexts such as logic, the philosophical relation between universality and particularity, Trinitarian theology, the question of evil or Theodicy, cosmology, the stages of spiritual progress, the theory of the ontological actualization of beings, Christology and eschatology. In each case, we are insisting in the terms which are determined by the word tropos, the terms which are determined by the word logos, as well as the relations of contrast, opposition or simple distinction between them. We are equally examining the lexical field that is related to the term tropos. In general, logos expresses the stability and the permanence that are necessary for the existence of a meaning which could be contemplated by the philosopher, whereas tropos means a modality which opens a space for contingence, surprise and innovation inside History. The emphasis is placed on the fact that tropos is exactly a modality which can coexist with logos without annulling, altering or corrupting it
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Stamps, Robert Lucas. ""Thy Will Be Done": A Dogmatic Defense of Dyothelitism in Light of Recent Monothelite Proposals." Diss., 2014. http://hdl.handle.net/10392/4610.

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In the seventh century, the Third Council of Constantinople (680-81) denounced monothelitism, the belief that the incarnate Christ has only one will. Consequently, the dyothelite (two-wills) position would become accepted orthodoxy in all three branches of Christian theology: Eastern Orthodoxy, Roman Catholicism, and Protestantism. But in recent decades, several Christian philosophers and theologians have called into question the church’s conciliar position on the volitional life of Christ. For various reasons, these scholars believe that the one-will view better accounts for the unity of Christ's person and the coherency of his Incarnation. This dissertation analyzes three overlapping categories of contemporary monothelitism: abstractist Christologies, kenotic Christologies, and Spirit Christologies (chapter 2). It then seeks to retrieve the biblical and theological rationale for the dyothelite position. After surveying the emergence of the dyothelite consensus in the Patristic and medieval eras (chapter 3), special consideration is given to four Reformed theologians, who each defended the dyothelite position as a part of his broader Christological program: John Calvin, John Gill, William G. T. Shedd, and Thomas F. Torrance (chapter 4). It is concluded that the case for dyothelitism is cumulative and systematic in nature, taking into consideration not only the witnesses of Scripture and tradition, but also the implications of the debate for various loci of systematic theology (chapter 5).
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Books on the topic "Monothelitism"

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Maximus. The disputation with Pyrrhus. [South Canaan, Pa: St. Tikhon's Seminary Press, 1990.

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2

Kfarṭābī, Tūmā. Le traité des dix chapitres de Thomas de Kfarṭ\U+00aa\b: Un document sur les origines de l'Église maronite. Beyrouth: Dar el-Machreq Sarl, 1986.

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3

Moreschini, Claudio, writer of preface, ed. Monoenergiti/ monoteliti del VII secolo in Oriente. Roma: Institutum Patristicum Augustinianum, 2017.

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Thomas. Le traité des dix chapitres de Thomas de Kfarṭāb: Un document surles origines del l'Église maronite. Beyrouth: Dar el-Machreq Sarl, 1986.

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Macquarie University. Ancient History Documentary Research Centre., ed. Seventh-century popes and martyrs: The political hagiography of Anastasius Bibliothecarius. Turnhout: Brepols, 2006.

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1948-, Allen Pauline, ed. Sophronius of Jerusalem and seventh-century heresy: The synodical letter and other documents. New York: Oxford University Press, 2009.

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Maximus the Confessor and his Companions: Documents from Exile (Oxford Early Christian Texts). Oxford University Press, USA, 2003.

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Neil, Bronwen, and Pauline Allen. Maximus the Confessor and His Companions: Documents from Exile. Oxford University Press, 2003.

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Hovorun, Cyril. Will, Action and Freedom: Christological Controversies in the Seventh Century. Ebsco Publishing, 2008.

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Neil, Bronwen. Seventh-century Popes and Martyrs: The Political Hagiography of Anastasius the Librarian (Studia Antiqua Australiensia) (Studia Antiqua Australiensia). Brepols Publishers, 2007.

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Book chapters on the topic "Monothelitism"

1

O’Reilly, Jennifer. "Bede and Monothelitism." In Studies in the Early Middle Ages, 105–27. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.sem-eb.5.119624.

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Roosen, Bram. "Maximian ἀπορίαι against the Monothelites." In Instrumenta Patristica et Mediaevalia, 37–64. Turnhout, Belgium: Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.ipm-eb.5.131016.

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"Monothelitism." In Eastern Christianity in Its Texts. T&T CLARK, 2022. http://dx.doi.org/10.5040/9780567682949.0065.

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"Monothelitism, n." In Oxford English Dictionary. 3rd ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/9890863337.

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O’Reilly, Jennifer. "Bede and Monothelitism." In History, Hagiography and Biblical Exegesis, edited by Máirín MacCarron and Diarmuid Scully, 145–66. Routledge, 2019. http://dx.doi.org/10.4324/9780429197765-6.

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"20. The Maronites and Monothelitism." In The Maronites in History, 195–216. Piscataway, NJ, USA: Gorgias Press, 2005. http://dx.doi.org/10.31826/9781463208134-022.

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"Chapter Three. ‘Imperial’ Monenergism-Monothelitism Versus Dyenergism-Dyothelitism." In Will, Action and Freedom, 103–62. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004166660.i-203.25.

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"Chapter XI — Monophysitism and Monothelitism and the Maronite Church." In The Maronites of Lebanon, the Staunch Catholics of the Near East, 59–63. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463228255-014.

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Kaldellis, Anthony. "Holding the Line (641–685)." In The New Roman Empire, 386—C17P50. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197549322.003.0018.

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Abstract This chapter discusses the unstable dynastic arrangement of Herakleios since it formed factions with two dynastic lines. The reign of Konstantinos IV should have been the end of Constantinople, but the Romans began to win battles and started the gradual trajectory of long-term revival and expansion. Thus, Constantinople secured its position in Italy. The chapter also considers the notion of Monothelitism and the movement of anti-Monotheletism that believed it was a heresy posing a major threat to the Church. It notes that Justinian II ascended to bear the throne and take over a battered empire after the passing of Konstatinos IV.
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Prassas, Despina D. "Introduction." In St. Maximus the Confessor's "Questions and Doubts", 3–42. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501755323.003.0001.

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This chapter highlights the writings of Maximus the Confessor (580–662), the seventh-century monk whose theological teachings contributed significantly to early Byzantine monasticism and the decisions of the Sixth Ecumenical Council (680–81). It explores how the writings of the Confessor have continued into the twenty-first century, inspiring a new generation of scholars. The new millennium finds the ongoing production of scholarship addressing the works of the Confessor. It presents numerous monographs in various languages dealing with the topics of Christology, the body and deification, and with Maximus's philosophical contributions, hermeneutics, cosmology, monothelitism, and anthropology. The chapter seeks to better understand the Confessor's antecedents and influences. In doing so, the chapter examines how Maximus has emerged as an essential church father and contributed to the development of Christian thought.
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