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Relevant bibliographies by topics / Patriarchate of Antioch (Melchite)

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Academic literature on the topic 'Patriarchate of Antioch (Melchite)'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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Journal articles on the topic "Patriarchate of Antioch (Melchite)"

1

Laham, Gregorios III. "The Ecumenical Commitment of the Melkite Greek Catholic Church." Downside Review 135, no. 1 (January 2017): 3–20. http://dx.doi.org/10.1177/0012580616657245.

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The Ecumenical Commitment of the Melkite Greek Catholic Church has been at the centre of its ecclesiology and theological thought especially in relation to its sister-church the Greek Orthodox Patriarchate of Antioch since the Second Vatican Council. The Antiochene context has provided a unique and creative context for a renewed ecumenical engagement as viewed through the developing relations between the Greek Orthodox Patriarchate of Antioch and the Melkite Greek Catholic Church. This paper sets out in detail how these relations have developed over the last decades, however, with the caveat that the author, Patriarch Gregorios III who has been deeply involved in these discussions, notes that the significant proposals mentioned in the final part of this article remain to be received within the wider ecclesial communities.

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Panchenko, Constantin. "An Orthodox Atlantis: Bishoprics of the Patriarchate of Antioch in Eastern Anatolia (16th — 19th Centuries)." ISTORIYA 14, no. 10 (132) (2023): 0. http://dx.doi.org/10.18254/s207987840028587-4.

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The article is devoted to the Greek Orthodox presence in Eastern Anatolia in the Modern period. The main sources of the research are historical works of the christian arabs, manuscripts, publications of archival documents, the press of the 19th — early 20th centuries. The objects of the analysis are bishoprics of the Church of Antioch in Upper Mesopotamia, Upper Euphrates valley and southern Georgian territories (Samtsckhe, Akhaltzih) included into the jurisdiction of the Patriarchate of Antioch after the Ottoman conquest. The research deals with demographic, linguistic and cultural situation of the local Greek Orthodox population, as well as reasons of their decline and disappearance.

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Noble, Samuel. "Byzantine Adab and Falsafah in 11th Century Antioch." Journal of Arabic Literature 53, no. 3-4 (September 21, 2022): 246–64. http://dx.doi.org/10.1163/1570064x-12341460.

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Abstract Both medieval Arab historians and modern Byzantinists have generally ignored the Arabophone cultural life of Antioch during its period under Byzantine rule from 969–1084 CE, preferring to equate Christian rule with Greek culture. Nevertheless, lay intellectuals closely connected to the Melkite Patriarchate of Antioch were active in promoting the translation of Greek patristic works into Arabic during this period. This article examines the career of the deacon ʿAbd Allāh ibn al-Faḍl al-Anṭākī, whose translations, compilations, and original works evince close familiarity with contemporary intellectual trends in Baghdad and a desire to produce translations of high literary quality. Moreover, in Ibn al-Faḍl’s criticisms of local philosophers who had strayed from Christian dogma, we find further evidence for Byzantine Antioch as a center of Arabic literary and philosophical activity.

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Kulikova, Ksenia. "Dialogue between Christians and Muslims: the position of the Patriarchate of Antioch." Islamology 5, no. 1-2 (November 5, 2012): 492–506. http://dx.doi.org/10.24848/islmlg.05.1-2.44.

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Varghese, Baby. "Renewal in the Malankara Orthodox Church, India." Studies in World Christianity 16, no. 3 (December 2010): 226–44. http://dx.doi.org/10.3366/swc.2010.0102.

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The Malanakra Orthodox Syrian Church, which belongs to the family of the Oriental Orthodox Churches, proudly claims to be founded by the Apostle St Thomas. Its history before the fifteenth century is very poorly documented. However, this ancient Christian community was in intermittent relationship with the East Syrian Patriarchate of Seleucia-Ctesiphon, which was discontinued with the arrival of the Portuguese, who forcefully converted it to Roman Catholicism. After a union of fifty-five years, the St Thomas Christians were able to contact the Syrian Orthodox Patriarchate of Antioch, thanks to the arrival of the Dutch in Malabar and the expulsion of the Portuguese. The introduction of the West Syrian Liturgical rites was completed by the middle of the nineteenth century. The arrival of the Anglican Missionaries in Malabar in the beginning of the nineteenth century provided the Syrian Christians the opportunity for modern English education and thus to make significant contributions to the overall development of Kerala, one of the states of the Indian Republic.

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Grouchevoy, A. G. "The Mixed Council in the History of Antioch patriarchate. The facts and their interpretation." Orientalistica 6, no. 5 (February 1, 2024): 886–99. http://dx.doi.org/10.31696/2618-7043-2023-6-5-886-899.

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The Mixed Council is an especial form of political interaction of Christians with ofϐicials and diplomats of Ottoman and Russian Empires. The Council was formed in equal numbers form the representatives of hierarchs and seculars. The Council existed in all regions of Ottoman empire inhabited by Christian population. The sources show that the Mixed Council created in order and control all school Institutions as also the schools process was ϐirstly created in the Antioch patriarchy under the pressure of famous diplomat N.P. Ignatieff who was Russian ambassador in Constantinople in 1864–1877 years. The Mixed Council was considered also as a possibility to diminish or even to avoid the inner conϐlicts of Christian population in Syria and Palestine. The active participation of Russian empire in the inner problems of Christian patriarchates may easily be explained by the volume of ϐinancial investments of Russian Empire/ 80% of budget of Jerusalem patriarchate and 30% of Antiochene patriarchy was composed from the money of Russian origin.

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Gerd, Lora. "Russian Church Policy in Syria in the 19th Century: Main Tendencies and Dynamics of Its Development." ISTORIYA 12, no. 8 (106) (2021): 0. http://dx.doi.org/10.18254/s207987840016649-2.

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The article is focused on the main tendencies of Russian policy in the Patriarchate of Antioch during the 19th century. Following the traditional support of Orthodoxy, in the situation of concurrence of the Great Powers in the Middle East Russia had to make a revision of the old methods of policy. The journey of Archimandrite Porfirii Uspenskii in 1843 and the foundation of the Russian Ecclesiastical Mission in Jerusalem in 1847 were aimed at strengthening of Russian positions in the region. The conflicts between the nations in the end of the 1850s and he struggle of the Arabs for church and national independence forced he Russian diplomacy to support them against the Greeks. The struggle ended in the election of an Arab Patriarch at the Antiochian see. The activities of the Imperial Orthodox Palestine Society for foundation of schools for the Orthodox Arabs as well as financing of the schools of the Patriarchate created a strong base for national education. The peak of Russian influence in Syria is in the beginning of the 20s century: at that time the sums for material support increase enormously. As a whole it was in Syria during the 19th century that Russian policy in the Christian East was most efficient.

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Gerd, Lora. "Russian policy in the Patriarchate of Antioch from the 1840s to 1914: ‘soft power’ in Syria and Lebanon." Contemporary Levant 6, no. 1 (January 2, 2021): 9–23. http://dx.doi.org/10.1080/20581831.2021.1881715.

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9

Zwierlein, Cornel. "Interaction and boundary work: Western merchant colonies in the Levant and the Eastern Churches, 1650–1800." Journal of Modern European History 18, no. 2 (March 7, 2020): 156–76. http://dx.doi.org/10.1177/1611894420910899.

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European merchants in their factories (‘nations’) in the Eastern Mediterranean under Ottoman rule were not really colonizers; in early modern times, they were somehow privileged guests. However, they deserve an important part in a long-term history of types of ‘close distance’ and forms of segregational coexistence. Different from recent studies that stress a strong overall interaction, understanding, sharing, and exchange between Europeans and Ottoman subjects, it is proposed to distinguish three levels: (1) The daily commercial interaction of Western Europeans with their Ottoman counterparts; (2) the stronger involvement in some politico-religious struggles (the 1724 schism in the patriarchate of Antioch serves as example): also here, one has still to distinguish between real interest in the religious cause and other activities as credit lending; (3) the care for and maintenance by the Europeans of their own Western national culture abroad: these cultural activities served more to (eventually unconsciously) perform ‘boundary work’ and to close up the ‘nation’. These early modern forms of close distance and segregation were only isomorphic but not homologous with later highly conscious colonial and modern imperial forms of contact between ‘West’ and ‘East’ as in the nineteenth-century European settlements in Istanbul.

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Brun, S. P. "ЦерквиВостокапредкрестоноснымправителемзаморскойземли:князьБоэмундIVодноглазый ихристианеЛеванта." Istoricheskii vestnik, no. 20(2017) part: 20 (August 30, 2019): 58–81. http://dx.doi.org/10.35549/hr.2019.2017.35078.

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The article is dedicated to the ecclesiastical policies of one of the most outstanding Crusader rulers of Outremer Bohemond IV the Oneeyed, Prince of Antioch (1198 1199/ 1201 1216/1219 1233) and Count of Tripoli (1187 1233). During the long years of his reign, Bohemond IV was excommunicated several times by both the Pope of Rome and the Latin Patriarchs in the East. He spent a major part of his campaigns fighting Christian, rather than Muslim adversaries. He was guilty of persecuting Latin clergymen, fighting an open war with the Knights Hospitaller, of murdering the Latin Patriarch of Antioch. At the same time, Bohemond IV went much farther than his predecessors in patronizing and contacting the Eastern Christian communities. He allowed his son Philip to join the Armenian Apostolic Church. With a significant part of his nobles and retinue he accepted sacraments and took part in church services, performed by Byzantine and Melkite clergy. Moreover, he reinstated the Greek Orthodox Patriarchate of Antioch in the Levant an act which had lasting consequences, and whose legacy outlived both Bohemond IV and the Crusader domination in the East. The acts and policies of Bohemond IV reveal an entirely new phase of Crusader interaction with the Christian East, a phase that breaks a great number of stereotypes and thus has immense significance for our understanding of Medieval HistoryСтатья посвящена церковной политике одного из самых выдающихся крестоносцевправителей УтремераБоэмунда IV одноглазого, князя Антиохийского (11981199/ 12011216/12191233) и граф Трипольский (1187 1233). За долгие годы своего правления Боэмунд IV был несколько раз отлучен от церкви обоими Папой Римским и латинскими патриархами на востоке. Он провел большую часть своих кампаний, сражаясь с христианскими, а не мусульманскими противниками. Он был виновен в преследовании латинских священнослужителей, в открытой войне с рыцарямигоспитальерами, в убийстве латинского Патриарха Антиохии. В то же время Боэмунд IV пошел гораздо дальше своих предшественников в покровительстве и контактах с восточными христианскими общинами. Он позволил своему сыну Филиппу присоединиться к Армянской Апостольской Церкви. Со значительной частью своей знати и свиты он принимал таинства и принимал участие в церковных службах, совершаемых византийским и Мелкитским духовенством. Более того, он восстановил греческий православный патриархат Антиохии в Леванте акт, который имел длительные последствия, и чье наследие пережило как Боэмунда IV, так и господство крестоносцев на востоке. Действия и политика Боэмунда IV раскрывают совершенно новую фазу взаимодействия крестоносцев с христианским Востоком, фазу, которая ломает множество стереотипов и поэтому имеет огромное значение для нашего понимания средневековой истории

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Dissertations / Theses on the topic "Patriarchate of Antioch (Melchite)"

1

Mufarrij, Rafeek. "The patriarchal crisis in the See of Antioch and the election of Melatios Doumani causes, main events and results, 1891-1899 /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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2

Aboueid, Suzane Mary. "Archbishop Elias Zoghby and his efforts at Orthodox-Catholic reconciliation within the Patriarchate of Antioch: An exposition in the light of contemporary ecumenical thought." Thesis, University of Ottawa (Canada), 2006. http://hdl.handle.net/10393/27214.

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This thesis studies Archbishop Elias Zoghby and his efforts at Orthodox-Catholic reconciliation within the Patriarchate of Antioch in the light of contemporary ecumenical thought. He has spent the past forty years promoting the cause of unity among the Catholic and Orthodox Churches and has written several articles and books on the unification of the Byzantine Churches of Antioch. Kyr Elias encountered many challenges and criticisms for his project of Double Communion and received much attention for his theological contributions. Although his ideas have been set aside as impractical, it is argued that his treatment of the subject of ecumenism is based on the experiences of everyday life of the lay faithful of Antioch. As such it is a viable representation of lived communion. Chapter One examines briefly the history of the Church of Antioch its experience of the tragedy of schism, and its special vocation to breaking new ground, all from a perspective that helps to better understand the present ecumenical climate within that Church and the milieu from which Archbishop Zoghby emerged. Chapter Two introduces the man himself, his life and his ministry. In the third chapter the written ecumenical works of Archbishop Zoghby are examined chronologically. In Chapter Four is an analysis of his ideas, explored by means of the reactions of both the Catholic and the Orthodox authorities to his initiatives. Furthermore, this chapter sets Kyr Elias's writings alongside the ecumenical ideas of Pope John Paul II's encyclical Ut Unum Sint in order to compare and contrast the two. The conclusion notes some of the weaknesses of Archbishop Zoghby's initiative, but also highlights some aspects of his proposals that have not yet been fully accepted and perhaps not even fully understood by the ecumenical movement at large.

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Baraton, Édouard. "La Romanie orientale : l'empire de Constantinople et ses avatars au Levant à l'époque des Croisades." Thesis, Normandie, 2018. http://www.theses.fr/2018NORMR046/document.

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L’empire de Constantinople, après un siècle (969-1085) de domination sur de vastes portions de l’Orient (Cilicie, Chypre, Syrie du Nord et Djézireh), et de rayonnement au-delà jusqu’à Jérusalem, dut reconstituer sa présence dans cet espace à partir de la fin du XIe siècle. L’arrivée de nouveaux acteurs chrétiens autonomes, Francs et Arméniens, compliqua l’équation politique de l’Empire, qui ne devait plus uniquement reconstruire sa domination sur ses anciens sujets, mais aussi compter avec ces forces. L’empire de Romanie vécut en Orient, parallèlement aux Croisades, une intense phase de redéfinition de sa réalité régionale, de ses modalités de fonctionnement et de son rôle politique. Cependant, cette expérience, qui se prolongea sur près de deux siècles, ne saurait se limiter à une simple projection de puissance de Constantinople sur cette périphérie. Malgré les bouleversements qui frappèrent le cœur de l’Empire de 1081 à 1289, la référence impériale se maintint en Orient sous les Comnènes, les empereurs latins et nicéens, puis sous les premiers Paléologues. Le processus ne fut durable que grâce à la redéfinition progressive de l’identité impériale locale. Ses contours varièrent par l’adjonction d’éléments hétérogènes, contribuant à complexifier l’empreinte de l’empire de Romanie en Orient. La Romanie orientale fut une solution à l’équation politique des pouvoirs locaux (la principauté d’Antioche, le comté de Tripoli et les royaumes de Chypre et d’Arménie principalement) pour réussir leur intégration régionale en la conjuguant avec un héritage impérial constantinopolitain, incluant l’Orient helléno-arabe
The empire of Constantinople, after a century (969-1085) of domination over large part of oriental territories (Cilicia, Cyprus, North Syria and Djezireh) during which it exerted its influence over Jerusalem, had to restore its influence in this space from the end of the eleventh century. The arrival of new autonomous Christian players, Francs and Armenians, complicated the empire’s political equation, which had not just to rebuild his domination over its old subjects, but also had to allow for these forces.The empire of Romanie lived in the East, at the same time of the Crusades, an intense period of redefinition of its regional reality, of its modes of running and of its political role. However, this experience, which lasted for two centuries, can’t be confined to a simple projection of Constantinople’s powerful onto this periphery.Despite the disruptions which hit the heart of the empire, from 1081 to 1289, the imperial reference persisted in the East under the Comneni, the Latin and Nicene emperors, and under the firsts Paleologues.The process was lasting because of the gradual redefinition of regional imperial identity. Its contours were varied by the addition of heterogenic elements, which contributed to complicate the imperial mark in the East.Oriental Romania was a solution to the political equation of local authorities (Principality of Antioch, the County of Tripoli and the kingdoms of Cyprus and Armenia mainly) to succeed in their regional integration, combined with an imperial Constantinopolitan heir, including the Hellenic and Arabic East

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Albalaa, Pierre. "Light used as metaphor in the prologue of the Fourth Gospel: the influence of this metaphor on the Maronite 'Prayer of the Faithful'." Diss., 2007. http://hdl.handle.net/10500/1267.

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In this dissertation, the affinities between the Prologue of the Fourth Gospel and the Maronite Prayer of the Faithful especially the use of light metaphor are examined and new hypothetic proposals are suggested: the former has influenced the latter; both of them might have shared the same milieu or have been influenced by an existent Antiochene liturgical hymn. These proposals are discussed according to reflections on the Fourth Gospel, the Antiochene Syriac Maronite Church, the light metaphor, the work done on the Prologue from a socio-rhetorical perspective and the study conducted on the first English edition of the Maronite Prayer of the Faithful.
New Testament
M.Th. (New Testament)

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Books on the topic "Patriarchate of Antioch (Melchite)"

1

Tawil, Joseph. The Patriarchate of Antioch throughout history: An introduction. Boston, Mass. (3 VFW Parkway, Boston 02131): Sophia Press, 2001.

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Skaff, Elias B. The place of the patriarchs of Antioch in church history. Newton, Mass: Sophia Press, 1993.

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3

Descy, Serge. The Melkite Church: An historical and ecclesiological approach. Newton, Mass: Sophia Press, 1993.

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Shammās, Yūsuf. The Melkite Church. [Jerusalem?: s.n., 1992.

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Korolevsky, Cyril. History of the Melkite Patriarchates: (Alexandria, Antioch, Jerusalem), from the sixth century Monophysite schism until the present (1910). Fairfax, VA: Eastern Christian Publications, 1998.

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al-Dīn, Qāʼidbayh Nāʼilah Taqī, ed. al-Ḥaqāiʼq al-wafīyah fī tārīkh Baṭārikat al-Kanīsah al-Anṭākīyah. Bayrūt: Dār al-Nahār lil-Nashr, 2006.

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Catholic Church. Patriarchate of Antioch (Melchite). Almanac of the Melkite-Greek Catholic Church 1986. [Yonkers, NY: Educationsl Services], 1986.

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Dick, Ignace. Les Melkites: Grecs-orthodoxes et Grecs-catholiques des patriarcats d'Antioche, d'Alexandrie et de Jérusalem. [Turnhout]: Éditions Brepols, 1994.

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Dick, Ignace. Les Melkites: Grecs-Orthodoxes et Grecs-Catholiques des Patriarcats d'Antioche, d'Alexandrie et de Jérusalem. Turnhout: Brepols, 1994.

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Dick, Ignace. Les Melkites: Grecs-orthodoxes et grecs catholiques des patriarcats d'Antioche, d'Alexandrie et de Jérusalem. [Turnhout]: Editions Brepols, 1994.

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Book chapters on the topic "Patriarchate of Antioch (Melchite)"

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Madey, John. "The Rite of Notificaron and Acceptance of the Episcopal Election in the Melkite Orthodox Patriarchate of Antioch." In The Harp (Volume 10), edited by Geevarghese Panicker, Rev Jacob Thekeparampil, and Abraham Kalakudi, 85–94. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463232993-013.

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"Chapter IV: Frederick Temple and the Patriarchate of Antioch." In Antioch and Canterbury, 75–84. Piscataway, NJ, USA: Gorgias Press, 2005. http://dx.doi.org/10.31826/9781463210632-006.

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"Chapter V: Randall Davidson and the Patriarchate of Antioch." In Antioch and Canterbury, 85–118. Piscataway, NJ, USA: Gorgias Press, 2005. http://dx.doi.org/10.31826/9781463210632-007.

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"Chapter IV: Frederick Temple and the Patriarchate of Antioch." In Antioch and Canterbury, 75–84. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210854-006.

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"Chapter V: Randall Davidson and the Patriarchate of Antioch." In Antioch and Canterbury, 85–118. Piscataway, NJ, USA: Gorgias Press, 2006. http://dx.doi.org/10.31826/9781463210854-007.

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"THE PATRIARCHATE OF ANTIOCH / GREATER SYRIA." In Monks and the Hierarchical Church in Egypt and the Levant during Late Antiquity, 261–414. Peeters Publishers, 2021. http://dx.doi.org/10.2307/j.ctv2114ft6.9.

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"THE PATRIARCHS OF ANTIOCH." In A History of the Holy Eastern Church: The Patriarchate of Antioch, 153–92. Piscataway, NJ, USA: Gorgias Press, 2003. http://dx.doi.org/10.31826/9781463207984-005.

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Wannous, Ramy. "Ecumenical Dialogue in the Perspective of the Patriarchate of Antioch." In Orthodox Handbook on Ecumenism, 317–21. Fortress Press, 2014. http://dx.doi.org/10.2307/j.ctv1ddcpjz.61.

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"ADVERTISEMENT." In A History of the Holy Eastern Church: The Patriarchate of Antioch, vii—viii. Piscataway, NJ, USA: Gorgias Press, 2003. http://dx.doi.org/10.31826/9781463207984-001.

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"INTRODUCTION." In A History of the Holy Eastern Church: The Patriarchate of Antioch, xiii—lxiv. Piscataway, NJ, USA: Gorgias Press, 2003. http://dx.doi.org/10.31826/9781463207984-002.

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