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Journal articles on the topic 'Patriarcat de Constantinople'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Αποστολόπουλος, Δημήτρης Γ. "Σωφρόνιος ο Συρόπουλος. Τα χρονικά όρια της θητείας του τρίτου μετά την Άλωση πατριάρχη κατά τη μαρτυρία του Θεόδωρου Αγαλλιανού". Gleaner 28 (30 грудня 2011): 49. http://dx.doi.org/10.12681/er.124.

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SÔPHRONIOS SYROPOULOS<br />Les dates limites du sacerdoce du troisième patriarche après la chute de Constantinople selon le témoignage de Theodoros Agallianos<br /><br />Theodoros Agallianos, premier grand chartophylax du Patriarcat de Constantinople après la prise de la Ville par les Ottomans, a noté de sa main dans un manuscrit juridique que : (a) le troisième patriarche après la chute de Constantinople fut Sôphronios Syropoulos ; (b) il occupa le trône patriarcal pendant un an et demi ; c) son sacerdoce se termina par une révocation : «il fut chassé», note-t-il.<br /&gt

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2

Ευαγγέλου, Γιούλη. "Ένας νέος λόγος καθαίρεσης θεσμοθετείται το 1593". Gleaner 28 (30 грудня 2011): 95. http://dx.doi.org/10.12681/er.129.

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UN MOTIF NOUVEAU DE DEPOSITION<br />INTRODUIT EN 1593<br /><br />Le point de départ de cet article est la tentative de datation d’un acte patriarcal émis par le patriarche de Constantinople Jérémie II (1572-1579, 1580-1584, 1587-1595). Par cet acte, le patriarche convoque un synode à Salonique, où les évêques de l’Ouest et du Péloponnèse doivent se rendre et payer leurs contributions ecclésiastiques, faute de quoi ils seront déposés.<br />On montre que l’inconséquence fiscale des évêques envers le Patriarcat œcuménique fut introduite pour la première fois comme motif de

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3

KEVORKIAN, R. H. "Documents d'archives français sur le Patriarcat arménien de Constantinople (1701-1714)." Revue des Études Arméniennes 19 (January 1, 1985): 333–71. http://dx.doi.org/10.2143/rea.19.0.2017282.

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ZACHARIADOU, Elisabeth. "Les notables laïques et le patriarcat cuménique après la chute de constantinople." Turcica 30 (January 1, 1998): 119–34. http://dx.doi.org/10.2143/turc.30.0.2004210.

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5

Harai, Dénes. "Une chaire aux enchères. Ambassadeurs catholiques et protestants à la conquête du patriarcat grec de Constantinople (1620-1638)." Revue d’histoire moderne et contemporaine 58-2, no. 2 (2011): 49. http://dx.doi.org/10.3917/rhmc.582.0049.

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6

ΛΟΥΓΓΗΣ, Τηλέμαχος Κ. "Ἡ βυζαντινὴ ἱστοριογραφία μετὰ τὸ λεγόμενο «Μεγάλο Χάσμα»". BYZANTINA SYMMEIKTA 7 (29 вересня 1987): 125. http://dx.doi.org/10.12681/byzsym.713.

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<p>T. C. Lounghis</p><p><em> </em>L'historiographie byzantine après la soi-disante «Grande brèche» </p><p>Si, pendant la soi-disante «Grande brèche», la Donation de Constantin forgée par la Papauté parvient à annuler les prétentions byzantines de souveraineté sur l'Occident, une réaction oecuméniste byzantine est signalée sous le premier patriarcat de Photius; elle tend à regagner le droit de faire de la politique universaliste sous la forme de missions évangélisatrices, en s'appropriant pour le compte du patriarcat de Constantinople des prérogatives p

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Wolińska, Teresa. "Wschodnie patriarchaty wobec sporu dotyczącego tytułu „patriarcha ekumeniczny”." Vox Patrum 58 (December 15, 2012): 59–90. http://dx.doi.org/10.31743/vp.4069.

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The struggle for primacy in the Universal Church was first started between Rome and Alexandria, but in the middle of 5th Century it was Constantinople that became the most important rival of Rome. The increasing position of the Constantinopolitan bishop was caused by the fact that at the turn of the 4th century the city became capital of the Empire. So, it was the emperor’s interest to give to the bishop of their capital the same rights as those of the bishops of the Old Rome. The growing importance and authority of Constantinopolitan bishops reflected the needs and natural evolution, so it wa

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Tchentsova, Vera. "A Patriarchal “Blessing of Release” for the See of Kyiv Dated 1686." Canadian-American Slavic Studies 54, no. 1-3 (2020): 51–71. http://dx.doi.org/10.30965/22102396-05401005.

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Abstract The discovery of copies of two texts of the synodal decisions of the Patriarchate of Constantinople concerning the metropolitan see of Kyiv dated 1686, in a manuscript from Athens (MIET/ ΙΠΑ, 22, fol. 202r–204r), presents historians with an opportunity to compare it with their Russian translations done in the 17th century and to identify their possible models. Such a model could be found in the “synodal chrysobull” of 1655 conceding specific rights of church administration to Athanasius Vellerianos, metropolitan of Philadelphia, beyond the borders of his proper diocese (Hellenic Insti

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9

Ivanov, E. O. "The Constantinople Patriarchate and Orthodoxy in the US Politics: From Roosevelt to Biden." Orthodoxia, no. 1 (September 4, 2021): 34–50. http://dx.doi.org/10.53822/2712-9276-2021-1-1-34-50.

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This article studies the US administration's policy towards the Orthodox Church, its historical genesis and the factors influencing the current situation in the Orthodox world. The key role in this direction of the US politics belongs to the Constantinople Patriarchate as a tool for confronting Russia and dividing the Orthodox world. The author examines the connections of the new US President Joe Biden with the Constantinople Patriarchate, including the facts of Constantinople's support of Biden's political course. Constantinople's latest social document and hierarchical actions demonstrate lo

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10

Tellan, Elif Bayraktar. "The Patriarchate of Constantinople and the “Reform of the Synod” in the 18th Century Ottoman Context." Chronos 39 (September 13, 2019): 7–22. http://dx.doi.org/10.31377/chr.v39i0.590.

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The Orthodox Patriarchate of Constantinople went through a series of changes in the eighteenth century. By 1763 gerontismos was established, and the Patriarchal seal was divided into four. As such, the metropolitans of the Holy Synod gained considerable power in the administration of the Patriarchate vis-à-vis the Patriarchs. The so called “reform of the Synod” was more than a mere internal struggle among the clergymen of the Patriarchate and the Phanariots. It was rather related to the Empire-wide economic developments in connection to the transformation of social roles in the Ottoman society

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Stankovic, Vlada. "The Alexios Studites' patriarchate (1025-1043): A developmental stage in patriarchal power." Zbornik radova Vizantoloskog instituta, no. 39 (2001): 69–87. http://dx.doi.org/10.2298/zrvi0239069s.

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After the reign of Basil II (976 (985)-1025) when the church of Constantinople was in many ways subjected to the emperor's will, the patriarchate of Alexios Stoudites (1025-1043) marked the beginning of a new period. As his influence strengthened inside the church, Alexios was able to resist many challenges from secular power. His long patriarchate made the patriarch an important and influential factor in Constantinople, which would become evident at the time of his successor.

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Stankovic, Vlada. "Patriarchs of Constantinople in the acts of the archbishop of Ohrid Demetrios Chomatenos." Zbornik radova Vizantoloskog instituta, no. 48 (2011): 119–31. http://dx.doi.org/10.2298/zrvi1148119s.

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Demetrios Chomatenos, the archbishop of Ohrid, mentions several patriarchs of Constantinople in his numerous acts, particularly those whose decisions were used in the deliberations of his archbishopric's court. An analysis of the fashion in which the patriarchs of Constantinople were referred to in the official acts of the archbishop of Ohrid is conducted in order to offer a more nuanced picture of Chomatenos' stance toward his spiritual adversary in Nicaea and a comparison with the ways in which he addressed his contemporary, the Nicene patriarch Germanos.

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Melvani, Nicholas. "Gennadios Scholarios and the Church of the Holy Apostles." Zbornik radova Vizantoloskog instituta, no. 57 (2020): 117–42. http://dx.doi.org/10.2298/zrvi2057117m.

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The article tests the established view that Gennadios Scholarios, the first patriarch of Constantinople after the 1453 Conquest, used the church of the Holy Apostles in Constantinople as the seat of the Patriarchate for a few months in 1454 before moving to the building complex of the Pammakaristos monastery. After pointing out that all the sources that narrate the story of the installation of the Patriarchate in the famous Byzantine church date from the 16th century or later, the author examines sources contemporary with the events, including texts written by Scholarios himself. The aim of th

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Kulchynskyy, Оles, and Ömer Kul. "Kyiv Metropolia and Moscow Diplomacy: an Ottoman Viewpoint." Scrinium 15, no. 1 (2019): 256–76. http://dx.doi.org/10.1163/18177565-00151p17.

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Abstract The Muscovite legation to the Ottoman Empire in 1686 enabled the final stage of annexation of the Kyiv Metropolia by the Patriarchate of Moscow at the end of the 17th century. However, previously ignored Ottoman sources (the official register of Ottoman affairs in 1686-1687, the History of Silahdar chronicle, and a fragment of the European chronicle Relazione di Constantinopoli) contradict the Russian narrative. This casts doubt on the veracity of the Muscovite diplomatic mission in 1686 and, therefore, the process of separation of the Kyiv Metropolia from the Patriarchate of Constant

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15

Πιτσάκης, Κωνσταντίνος Γ. "Από τον Κωνσταντίνο Οικονόμο στον Παύλο Καλλιγά. «Ένα μάθημα κανονικού δικαίου» χωρίς αποδέκτες". Gleaner 28 (30 грудня 2011): 321. http://dx.doi.org/10.12681/er.138.

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DE CONSTANTIN OIKONOMOS A PAUL CALLIGAS :<br />« Une leçon de droit canonique » que l’on n’a pas apprise<br /><br />Une correspondance de 1825 entre le canoniste russe Gustav Andreevič Rozenkampf (1764-1832) et Constantin Oikonomos (1780-1857), mise en évidence en 2008 par Igor P. Medvedev d’après les papiers de Rozenkampf dans les archives de Saint-Pétersbourg, est ici complétée par des documents conservés dans les archives Oikonomos au Centre de Recherche sur l’Hellénisme Médiéval et Moderne de l’Académie d’Athènes et fournie d’un commentaire. Rozenkampf s’intéresse surtout

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Yuzlikeev, Philip Viktorovich. "Relationship between the Russian Orthodox Church and the Ecumenical Patriarchate of Constantinople in the territory of the United States in the early XX century." Genesis: исторические исследования, no. 1 (January 2021): 118–26. http://dx.doi.org/10.25136/2409-868x.2021.1.31992.

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Due to the fact that the tradition of close relation between the Orthodox Church and the state has formed since the time of the Byzantine Empire, the reflection of foreign policy ambitions of the Greek government on the foreign activity of the Patriarchate of Constantinople seems absolutely justifiable. In the early XX century, North America was a center of Greek migration, and simultaneously, the territory of proliferation of the authority of the Russian Orthodox Church; therefore, the United States spark particular interest in this case. The Patriarch of Constantinople attempted to dispute t

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17

Kashchuk, Oleksandr. "Pope Honorius (625–638) – a Pacifist or a Doctrinal Arbiter?" Studia Ceranea 10 (December 23, 2020): 321–35. http://dx.doi.org/10.18778/2084-140x.10.15.

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The purpose of this article is to analyze the standpoint of Pope Honorius (625–638) at the early stage of the controversy over operation in Christ. Patriarch Sophronius (633/634–638) expressed his protest against the statement on one operation in Christ after it had been officially expressed in the Alexandrian Pact of unity in 633. The Pact was supported by both Sergius of Constantinople (610–638) and Emperor Heraclius (610–641). Patriarch Sergius developed his tactics in order to defend the stance of both the Church of Constantinople and the Emperor. As a result, a significant tension between

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18

Romanchuk, Protopriest Alexander. "Pinsk General Congregation of Orthodox Clergy in 1791 as the First Experience of Hostile Actions of the Phanar Against Russian Orthodox Church." Almanac “Essays on Conservatism” 58 (August 1, 2020): 277–92. http://dx.doi.org/10.24030/24092517-2020-0-2-277-292.

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The article examines the little-known event in the Church history of the Western Russian region – the Pinsk General Congregation of 1791, which put on its agenda the issue of the subordination of the Orthodox population in Poland to the authority of the Patriarch of Constantinople. The author traces the premises, course and significance of this meeting of the Orthodox clergy of the Polish-Lithuanian Commonwealth, as well as the role of the Patriarch of Constantinople Neophytos VII in its holding and his guiding motives. It is concluded that: 1) the Pinsk Congregation was an unlawful assembly f

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19

Dudek, Jarosław. "Biskupi Dyrrachionu w strukturach patriarchatu Konstantynopola (VII-XI wiek)." Vox Patrum 58 (December 15, 2012): 221–36. http://dx.doi.org/10.31743/vp.4075.

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The Early Middle Ages brought grave losses to the Christian Churches in the East. It was only the patriarchate of Constantinople that managed to maintain its previous dignity. Starting form the end of the 7th century, one may notice the patriarchate activity in the western Balkans. That church substance, having survived barbarians invasion, was defined in the literature as „the bridge between the West and the East” and it became the subject matter of a rivalry with the papacy. The patriarchate of Constantinople, consistently supported by the emperors of the New Rome, gradually gained superior

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Ul'yanov, Oleg. "The foundation of Kievan Metropolia in light of the latest scientific data." Genesis: исторические исследования, no. 3 (March 2021): 10–23. http://dx.doi.org/10.25136/2409-868x.2021.3.34794.

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This article covers the foundation of Kievan Metropolia, which remains a stumbling stone for the modern historians. The author draws parallels between the opinions of experts of the past (G. Geltzer, J. Darrouz&egrave;s, M. D. Priselkov, A. Poppen and E. Honigmann) and the latest scientific data. In the middle of the XX century, the Byzantinist E. Honigmann was first to use in solution of this problem the Byzantine codes of cannon &ndash; lists of metropolias of the Patriarchate of Constantinople (notitiae episcopatuum). The modern Russian historiography proves the hypothesis of E. Hon

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Marinow, Kirił. "Twierdza Emona. Na nadmorskich stokach średniowiecznego Hemusu." Vox Patrum 52, no. 1 (2008): 617–33. http://dx.doi.org/10.31743/vp.8939.

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La forteresse Emona constitua une des fortifications flanquant les versants maritimes de la montagne Hemus (Bałkan, Stara Pianina), qui etaient une bariere strategique la plus importante dans la Thrace Nord-Est au Moyen Age. Construite le plus probablement par les Byzantins au dćbute du XII siecle, apres la liberation de la Bułgarie de la suprematie byzantine a la fin de ce siecle, elle tomba dans les mains bulgares. Les Byzantins la rattraperent pour le periode entre 1279/1280-1304. Au XIV siecle elle resta dans les mains bulgares, brievement tombant sous suprematie latine en tant que le resu

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Kuczara, Konrad. "Między Kijowem a Konstantynopolem Relacje Kościoła ukraińskiego z Patriarchatem Ekumenicznym (X–XXI w.)." Kultury Wschodniosłowiańskie - Oblicza i Dialog, no. 9 (December 20, 2019): 67–95. http://dx.doi.org/10.14746/kw.2019.9.6.

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Relations between the Ukrainian Church and Constantinople were difficult. This goes back as far as 988, when the Christianisation of the Rus created a strong alliance between Kiev and the Byzantine Empire. There were times when Constantinople had no influence over the Kiev Metropolis. During the Mongolian invasion in 1240, the Ukranian region was broken up and Kiev lost its power. The headquarters of the Kiev Metropolis were first moved to Wlodzimierz nad Klazma in 1299 and then to Moscow in1325. In 1458 the Metropolis of Kiev was divided into two; Kiev and Moscow, but Kiev still remained unde

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Marjanovic, Dragoljub. "Modes of narrativity in the short history of Nikephoros of Constantinople." Zbornik radova Vizantoloskog instituta, no. 52 (2015): 9–29. http://dx.doi.org/10.2298/zrvi1552009m.

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Modes of narrativity applied in the Short history by Nikephoros of Constantinople are investigated on the basis of several key accounts which form a specific message of the author on the level of his entire work. This specific manner of literary presentation is particularly manifested in Nikephoros? original approach in portrayal of the Byzantine emperors and the patriarchs of Constantinople of the 7th and 8th centuries, thus embedding a specific idea of both imperial governance personalized in the reign of emperor Herakleios, and mutual relations between the Empire and the patriarchs of the C

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TREADGOLD, WARREN. "Photius Before His Patriarchate." Journal of Ecclesiastical History 53, no. 1 (2002): 1–17. http://dx.doi.org/10.1017/s0022046901008727.

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Photius (patriarch of Constantinople 858–67, 877–86) was born c. 813. His father Sergius, a wealthy official, was exiled along with Photius for opposing Iconoclasm, evidently in 833. During this exile, which lasted until 842, Photius read voraciously. Later, probably in 845, he catalogued his reading in his Bibliotheca. Yet Photius composed neither the Bibliotheca nor his other pre-858 work as formal scholarly literature, for which the contemporary audience was exiguous. Indeed he found no satisfactory use for his talents as the leading scholar of his time until he was rewarded for his learnin

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Лапидус, Иоанн. "Some canonical aspects of the actions of the Patriarch of Constantinople Bartholomew (Archondonis) in Ukraine at the turn of 2018-2019." Theological Herald, no. 3(34) (August 15, 2019): 221–49. http://dx.doi.org/10.31802/2500-1450-2019-34-221-249.

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В данном исследовании проводится анализ действий Патриарха Константинопольского Варфоломея на рубеже 2018/19 годов в связи с церковной ситуацией на Украине. Цель исследования - показать антиканонический характер акций, предпринятых Константинополем в отношении Украинской Православной Церкви. В качестве методологии используется историко-канонический подход, иллюстрирующий несостоятельность претензий предстоятеля Константинопольского Патриархата на всемирную юрисдикцию и доказывающий грубое нарушение канонических норм, содержащихся в Каноническом корпусе Православной Церкви. This study analyzes

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Gulyamov, Bogdan. "MODERN SOCIAL DOCTRINE OF THE CONSTANTINOPLE PATRIARCHATE." Educational Discourse: collection of scientific papers, no. 28(11) (December 30, 2020): 90–98. http://dx.doi.org/10.33930/ed.2019.5007.28(11)-8.

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The theology of communication suggests looking at man as a being called to communion in general and to communion with God in particular, in God he sees the first Community of Communion, each Hypostasis of the Trinity exists exclusively in a relationship of mutual gift of existence. It has been studied that the church for the theology of communication must be a reflection of the Trinity, be the communication of the individual with God and with other people, the hierarchy only serves such communication, but cannot replace it. Human society must be a space for interpersonal communication, a commu

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Popovic, Danica. "Patriarch Ephrem: A late medieval saintly cult." Zbornik radova Vizantoloskog instituta, no. 43 (2006): 111–25. http://dx.doi.org/10.2298/zrvi0643111p.

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Patriarch Ephrem, monk and hermit, writer and saint, Bulgarian-born but twice the leader of the Serbian Church (1375-78 and 1389-92), is an outstanding figure of the late medieval Balkans. His "life and works" are discussed here in the light of hagiological texts and the information provided by various types of sources with the view to drawing some historically relevant conclusions. The main source of information about Ephrem's life and activity are the eulogies, Life and service composed by bishop Mark, his disciple and loyal follower for twenty-three years. Making use of hagiographical topic

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Shakhbazian, Marina A., and Karapet G. Shakhbazian. "New Phanar terminology: the theological anthropology of metropolitan John (Zizioulas)." Historical and social-educational ideas 12, no. 4-5 (2020): 110–33. http://dx.doi.org/10.17748/2075-9908-2020-12-4-5-110-133.

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Today's crisis of interchurch communication in Orthodoxy requires reflection not only in a church-canonical or foreign policy context, but also in terms of theology, actually dogmatics. It is already clear that one of the most important reasons for the recent sentiments is the new ecclesiology, which can be seen in a number of statements and actions of the clergy of the Patriarchate of Constantinople. It is important to note that the Patriarchate of Constantinople is moving to profess this new ecclesiology quite independently, without taking into account the opinion of several Local Churches.

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Tsapko, O. "Relations between the Ukrainian Orthodox Church and Ecumenical Patriarchate of Constantinople in Historical Retrospective." Problems of World History, no. 6 (October 30, 2018): 172–86. http://dx.doi.org/10.46869/2707-6776-2018-6-13.

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The article reveals the essence and content of the policy of the Constantinople Patriarchate regarding the Ukrainian Orthodox Church for more than a thousand years of history of mutual relations. Considering these relations in a historical retrospect, they can be chronologically divided into six stages, each of which reflects the process of evolution of the policy of the Constantinople Patriarchate in the Ukrainian Orthodoxy. The author concludes that throughout the history of relations the Patriarchate of Constantinople tried to subjugate Ukraine in general and the Ukrainian Orthodox Church i

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Paidas, Constantine. "Secular life's behaviours and debauchery among nuns: An unedited homily by the patriarch of Constantinople Kallistos I." Zbornik radova Vizantoloskog instituta, no. 52 (2015): 343–57. http://dx.doi.org/10.2298/zrvi1552343p.

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In the present study, the homily 'O????? ???? ??????????? ??? ?? p???? ??? ????? ??????, ??, ?????????? ??????????? by the patriarch of Constantinople Kallistos I, given by two mss. codices of Mt. Athos, the codex 8 of Hilandar monastery (ff. 324r-329r) and the codex 1074 of Panteleemon monastery (ff. 206v-210v), is edited for the first time. In the edited homily patriarch Kallistos addresses to the nuns of a particular monastery (probably in Constantinople). The content of the homily makes it clear that the patriarch had received specific accusations, according to which these nuns had given u

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Nicol, D. M. "A Layman’s Ministry in the Byzantine Church: The Life of Athanasios of the Great Meteoron." Studies in Church History 26 (1989): 141–54. http://dx.doi.org/10.1017/s0424208400010925.

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The line between things spiritual and things temporal, between religious and secular, was never very precisely drawn in the Byzantine world. It was not unusual that a man of affairs should be an erudite theologian, that a priest should be a a married man with a family, that a holy man should remain unordained, or that a layman should be appointed as Patriarch of Constantinople. Thirteen of the 122 Byzantine patriarchs were elevated from the laity, four of them in the eighth and ninth centuries. Among them were the Patriarch Tarasios in 784 and his formidably learned nephew Photios in 858, Neit

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Năsturel, Petre Ş. "Denys II de Constantinople empereur et patriarche (1546)." Études Balkaniques-Cahiers Pierre Belon N° 4, no. 1 (1997): 133. http://dx.doi.org/10.3917/balka.004.0133.

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33

Mykhaleyko, Andriy. "The New Independent Orthodox Church in Ukraine." Südosteuropa 67, no. 4 (2020): 476–99. http://dx.doi.org/10.1515/soeu-2019-0037.

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AbstractIn January 2019, the Ukrainian Orthodoxy received what is known as the tomos from the Ecumenical Patriarchate of Constantinople, which established the independent Orthodox Church in Ukraine. The granting of autocephaly to the Orthodox Christians of Ukraine caused a deep crisis in the Orthodoxy and a conflict between Constantinople and Moscow. The Russian Orthodox Church (ROC) condemned the Ecumenical Patriarch’s action and accused the Patriarchate of Constantinople of encroaching on the ‘canonical territory’ of the ROC. The author examines the foundations of this formation of a new Ort

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Mazyrin, Alexander. "Patriarch Tikhon and the Patriarchate of Constantinople: to the question about the causes of the actual breakup of relations." St.Tikhons' University Reviews 67, no. 6 (2015): 9–37. http://dx.doi.org/10.15382/sturii201567.9-37.

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35

Kashchuk, Oleksandr. "Idea pentarchii jako rękojmia jedności Kościoła w dobie ikonoklazmu. Stanowisko Teodora Studyty." Vox Patrum 58 (December 15, 2012): 201–20. http://dx.doi.org/10.31743/vp.4074.

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From the first half of the eighth century until the mid-ninth century the Church of Constantinople struggled with heretical iconoclast movement. During the period of iconoclasm, St. Theodore of Studium (759-826) stood at the side of the defenders of the cult of images. He was a great thinker and abbot of the Studium monastery near Constantinople. One of the main themes he discussed was an independant status of Church from secular power, which frequently intervened in issues relating to faith and morals. St. Theodore of Studium wanted to prove that the Church dogmas and rules derive not from e

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GROEN, B. "De Patriarch van Constantinopel in de Benelux." Journal of Eastern Christian Studies 47, no. 1 (1995): 153–59. http://dx.doi.org/10.2143/jecs.47.1.2003158.

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

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

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Tiberiu Popescu, Cristian. "L'Église moldave entre les patriarcats de Moscou, Constantinople et Bucarest." Revue d’études comparatives Est-Ouest 35, no. 4 (2004): 191–98. http://dx.doi.org/10.3406/receo.2004.1684.

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Вишняк, Михаил Андреевич. "Healing of the Arsenite Schism in 1310 and St. Athanasios I, Patriarch of Constantinople." Библия и христианская древность, no. 2(2) (June 15, 2019): 177–94. http://dx.doi.org/10.31802/2658-4476-2019-2-2-177-194.

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Статья посвящена отношению патриарха свт. Афанасия I Константинопольского (1289-1293; 1303-1309) к соглашению 1310 г., завершившему собой арсенитский раскол (1265-1310). Рассматриваются взгляды патриарха Афанасия на способы примирения, выраженные им до своего второго отречения от патриаршества (1309 г.), главной идеей которых является истинное покаяние раскольников, выражающееся, в частности, в отказе от личных выгод. Возможно, что патриарх Афанасий узнал о планах императора Андроника II пойти на компромисс с арсенитами и написал ему два письма об этом, в которых он пытается переубедить импера

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Вишняк, Михаил Андреевич. "Healing of the Arsenite Schism in 1310 and St. Athanasios I, Patriarch of Constantinople." Библия и христианская древность, no. 2(2) (June 15, 2019): 177–94. http://dx.doi.org/10.31802/2658-4476-2019-2-2-177-194.

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Статья посвящена отношению патриарха свт. Афанасия I Константинопольского (1289-1293; 1303-1309) к соглашению 1310 г., завершившему собой арсенитский раскол (1265-1310). Рассматриваются взгляды патриарха Афанасия на способы примирения, выраженные им до своего второго отречения от патриаршества (1309 г.), главной идеей которых является истинное покаяние раскольников, выражающееся, в частности, в отказе от личных выгод. Возможно, что патриарх Афанасий узнал о планах императора Андроника II пойти на компромисс с арсенитами и написал ему два письма об этом, в которых он пытается переубедить импера

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Failler, Albert. "À propos de la promotion patriarcale d'Athanase de Constantinople." Revue des études byzantines 57, no. 1 (1999): 237–43. http://dx.doi.org/10.3406/rebyz.1999.1973.

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Gulyamov, B. S. "PACIFISM IN THE SOCIAL DOCTRINE OF THE CONSTANTINOPLE PATRIARCHATE." Perspectives. Socio-political journal, no. 4 (2020): 114–21. http://dx.doi.org/10.24195/spj1561-1264.2020.4.17.

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Kosiński, Rafał. "Euphemios, Patriarch of Constantinople in the Years 490–496." Jahrbuch der Österreichischen Byzantinistik 62 (2013): 57–80. http://dx.doi.org/10.1553/joeb62s57.

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Hołasek, Andrzej. "Rola pontyfikatu Cyryla (412-444) w procesie umacniania potęgi patriarchy aleksandryjskiego w Kościele wczesnobizantyńskim." Vox Patrum 58 (December 15, 2012): 107–35. http://dx.doi.org/10.31743/vp.4071.

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The author analyzes the content of Historia Ecclesiastica (Church History) by Socrates Scholasticus as well as the documents contained in the series Acta Conciliorum Oecumenicorum to depict political conditions of the pontificate of Bishop Cyril of Alexandria (412-444). In the article the scholar shows the ways in which Cyril’s actions influenced reinforcing of the Egyptian Patriarchate position in the Eastern Church. From the first years of his pontificate Cyril was very knowledgeable about political situation at the imperial court in Constantinople. Juvenile Theodosius was influenced by her

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Nicol, Donald M. "The Byzantine view of Papal Sovereignty." Studies in Church History. Subsidia 9 (1991): 173–85. http://dx.doi.org/10.1017/s0143045900001939.

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THE idea of papal sovereignty was foreign to the Byzantines. They had trouble enough trying to understand the Western interpretation of papal primacy. Papal ‘sovereignty’ was beyond them, unintelligible, unreasonable, and unhistorical. It is true that the East Roman Christians, whom for convenience we call Byzantines, did not all live in one generation. Their cultural and political roots were in Constantinople, the ancient Byzantium; and their empire endured in one form or another for 1,100 years, from the fourth to the fifteenth centuries. In so long a span their ideas naturally evolved and c

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Makhanko, Maria. "Panagia for Patriarch Jeremia II of Constantinople Made in Moscow: One Not Survived Insignia of the Beginning Age of Moscow Patriarchate." Istoriya 10, no. 3 (77) (2019): 0. http://dx.doi.org/10.18254/s207987840004617-7.

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Афиногенов, Дмитрий Евгеньевич. "Saint Photius of Constantinople. Amphilochia. Treatise 1." Библия и христианская древность, no. 2(2) (June 15, 2019): 78–108. http://dx.doi.org/10.31802/2658-4476-2019-2-2-78-108.

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Трактат 1 из сборника «Амфилохии» св. патр. Фотия на примере истолкования конкретных мест из Библии объясняет методологию библейской экзегезы вообще. Во внимание должен приниматься не только богословский или исторический контекст, но также чисто филологические аспекты: семантика, интонация, языковой узус Нового Завета и Септуагинты, возможные разночтения и т. д. Патриарх убеждён, что при правильном пользовании этим инструментарием можно объяснить все кажущиеся противоречащими высказывания Св. Писания таким образом, что они окажутся в полном согласии друг с другом. The first treatise from «Amph

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Афиногенов, Дмитрий Евгеньевич. "Saint Photius of Constantinople. Amphilochia. Treatise 1." Библия и христианская древность, no. 2(2) (June 15, 2019): 78–108. http://dx.doi.org/10.31802/2658-4476-2019-2-2-78-108.

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Трактат 1 из сборника «Амфилохии» св. патр. Фотия на примере истолкования конкретных мест из Библии объясняет методологию библейской экзегезы вообще. Во внимание должен приниматься не только богословский или исторический контекст, но также чисто филологические аспекты: семантика, интонация, языковой узус Нового Завета и Септуагинты, возможные разночтения и т. д. Патриарх убеждён, что при правильном пользовании этим инструментарием можно объяснить все кажущиеся противоречащими высказывания Св. Писания таким образом, что они окажутся в полном согласии друг с другом. The first treatise from «Amph

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Somavilla Rodriguez, Enrique. "Protocolo, historia y desarrollo de las Iglesias Ortodoxas // Protocol, history and development of the Orthodox Churches." REVISTA ESTUDIOS INSTITUCIONALES 3, no. 4 (2016): 167. http://dx.doi.org/10.5944/eeii.vol.3.n.4.2016.18382.

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Las Iglesias orientales ortodoxas de tradición bizantina están formadas por unos 150 millones de fieles, que residen en el Próximo Oriente, los Balcanes y los países que conformaban la antigua Ex Unión Soviética, especialmente la actual Rusia. Entre ellas destacan los Patriarcados y las Iglesias autocéfalas. Es importante darnos cuenta de la trascendencia e importancia de estas Iglesias que poseen una rica liturgia y que giran alrededor de las grandes sedes patriarcales de Constantinopla, Alejandría, Antioquia y Jerusalén. Es preciso atestiguar la riqueza de su historia, su gran desarrollo y e

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Soldatov, Oleksandr. "Two types of autocephalous - view from Constantinople." Ukrainian Religious Studies, no. 79 (August 30, 2016): 22–28. http://dx.doi.org/10.32420/2016.79.672.

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The article by Alexander Soldatov contains a new view to solving the problem of autocephaly in the context of the desire of the Orthodox Churches in Ukraine to the attainment of the autocephalous status. Analyzing the canon law, the statements of the Holy Fathers of the Orthodox Church and the historical experience of Orthodoxy, the author comes to the conclusion that there are two types of autocephaly in the Orthodox tradition - old and new one. These types are different in the scope of authority of the church authorities and in the mode of origin. Author's concept is related to the ancient p

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