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Articles de revues sur le sujet « Councils (Ecumenical) »

Auteur : Grafiati

Publié le 25 juillet 2024

Mis à jour le 31 juillet 2025

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1

Tanner, Norman. "How Novel Was Vatican II?" Ecclesiastical Law Journal 15, no. 2 (2013): 175–82. http://dx.doi.org/10.1017/s0956618x13000367.

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The Second Vatican Council is recognised by the Roman Catholic Church as the twenty-first ecumenical council. The largest in terms of participants and one of the longest-running, it also covered the widest range of topics and produced the largest volume of documents and decrees. This article, based on the text of the ninth Lyndwood Lecture, examines a number of characteristics of Vatican II in comparison with previous councils, arguing that, while in many ways Vatican II was novel, in its composition, agenda, influence and reception one can discern parallels with past councils back as far as t

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Lukovtsev, Ilya N. "St. Gregory Palamas’s gnoseology in light of the dogma of the incarnation of Christ." Issues of Theology 3, no. 1 (2021): 24–44. http://dx.doi.org/10.21638/spbu28.2021.102.

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This article is devoted to the problem of correspondence between the gnoseology of St. Gregory Palamas and the teachings of the Orthodox Church. His gnoseology contains two theses that caused a significant controversy in the 14th century in the Byzantine Empire. These are the uncreated nature of the Tabor Light and the possibility to know God by His uncreated energies, but not by His essence. The author turns directly to the Christological confessions and other dogmatic texts of the Ecumenical Councils to solve the problem. This method has not been largely used. As a general rule, the “palamit

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Chadwick, Henry. "Book Reviews : Ecumenical Councils." Expository Times 104, no. 2 (1992): 58. http://dx.doi.org/10.1177/001452469210400216.

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Foster, Paul. "The Seven Ecumenical Councils." Expository Times 120, no. 2 (2008): 85. http://dx.doi.org/10.1177/00145246081200020702.

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Yarotskiy, Petro. ""Holy and Great Cathedral" of the Orthodox Church." Ukrainian Religious Studies, no. 79 (August 30, 2016): 18–22. http://dx.doi.org/10.32420/2016.79.671.

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An important event of the Orthodox world of the last year was the Cathedral, which took place on June 19-28 on. Mole. The extraordinary nature of this council is that it was convened 1229 years after the last (seventh) Ecumenical Council in 787, which was not yet split into Orthodoxy and Catholicism (which occurred in 1054) of a single Christian Church. The Catholic Church then independently held its 22 councils, the last of which - the Second Vatican Council was held in 1962-1965. In Orthodoxy, extraterrestrial silence prevailed, since its hierarchs believed that for the "fullness and maturit

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Pásztori-Kupán, István. "The Number and Authority of the Ecumenical Councils in the Second Helvetic Confession." Perichoresis 21, no. 3 (2023): 40–54. http://dx.doi.org/10.2478/perc-2023-0021.

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Abstract Whilst Bullinger’s CHP accepts the decisions of the first four ecumenical councils, no description has been produced concerning their criteria. Based on the common features of Nicaea, Constantinople, Ephesus and Chalcedon, the Apostles’ Council of Jerusalem would fit the pattern, with one exception: it had neither been convened nor supervised by secular rulers. Why did the strongly Bible-oriented Reformers fail to ‘renumber’ the ecumenical councils starting with the one in Jerusalem, as they did e.g. with the Decalogue or the sacraments? Apparently, they acquiesced in the already esta

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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

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Sagan, Oleksandr N. "Two families of Orthodox churches: is it possible to unite?" Ukrainian Religious Studies, no. 21 (December 18, 2001): 88–97. http://dx.doi.org/10.32420/2002.21.1233.

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The Fourth (Chalcedonian) Ecumenical Council in 451 divided the Ecumenical Orthodoxy into two large parts. The first is Orthodox churches (Chalcedonian, orthodox, "Eastern" (Efsten), which include the four ancient patriarchates (Constantinople, Alexandria, Antioch, Jerusalem), along with the younger recognized and unrecognized autocephalous Orthodox Churches, which today are numbered around the world However, in spite of the later division of Orthodoxy with the national churches (the separation here was usually based on an administrative principle), they all represent a single church community

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Tanner, Norman. "The Book of the Councils: Nicaea I to Vatican II." Studies in Church History 38 (2004): 11–21. http://dx.doi.org/10.1017/s0424208400015692.

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The ecumenical and general councils of the Church have produced arguably the most important documents of Christianity after the Bible. How this ‘book’ of the councils came to be composed is the subject of this paper. In the composition, Christians have had to confront three problems similar to those involved in establishing the book of the Bible. First, which councils are to be considered ecumenical or general, paralleling the question of which books are to be included in the Bible. Secondly, which decrees are to be considered the authentic decrees of a particular council, paralleling the ques

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Davydenkov, Archpriest Oleg. "Suleiman of Gazza on the Ecumenical Councils." Issues of Theology 5, no. 1 (2023): 31–44. http://dx.doi.org/10.21638/spbu28.2023.102.

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The article discusses the ideas about the history and deeds of the Ecumenical Councils of the Melkite writer of the 10th–11th centuries Suleiman, Bishop of Gaza, the first Arabic-speaking Christian poet and author of a number of theological and philosophical treatises. Although Suleiman was not a historian, he nonetheless wrote two noteworthy texts on the history of the Ecumenical Councils. According to a number of formal criteria, these texts may well be attributed to “the synopsis of the Councils” genre, which was very popular in Byzantium and was widely used in Byzantine doctrinal and catec

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Gazal, Andre A. "’That Ancient and Christian Liberty’: Early Church Councils in Reformation Anglican Thought." Perichoresis 17, no. 4 (2019): 73–92. http://dx.doi.org/10.2478/perc-2019-0029.

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Abstract This article will examine the role the first four ecumenical councils played in the controversial enterprises of John Jewel (1522-71) as well as two later early modern English theologians, Richard Hooker (1553-1600) and George Carleton (1559-1628). In three different polemical contexts, each divine portrays the councils as representing definitive catholic consensus not only for doctrine, but also ecclesiastical order and governance. For all three of these theologians, the manner in which the first four ecumenical councils were summoned and conducted, as well as their enactments touchi

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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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Gratsianskiy, Mikhail V. "Council of Ephesus of 431: Between “Apostatic Synedrion” and “Universal Council”." Античная древность и средние века 52 (2024): 83–100. https://doi.org/10.15826/adsv.2024.52.004.

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The Council of Ephesus of 431 had, along with others, a very important consequence: this Council gave rise to the formation of the institution of the Ecumenical Council in the Roman Empire and the Christian Church. In the fourth and early-fifth century, the epithet “ecumenical” had from time to time been applied only to the Council of Nicaea of 325. Councils that followed, regardless of their significance and representativeness, did not claim the status of “ecumenical” and did not apply this epithet to themselves in order to emphasize the uniqueness and special status of the Council in Nicaea.

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Petek, Nina, and Jan Ciglenečki. "Prvi koncili u kršćanstvu i budizmu Strukturne analogije i povijesne sličnosti." Obnovljeni život 74, no. 1 (2019): 15–32. http://dx.doi.org/10.31337/oz.74.1.2.

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It is well known that the ecumenical councils convening throughout the history of the Church — the Council of Nicaea in 325 A.D., the Council of Constantinople in 381 A.D., the Council of Ephesus in 431 A.D. and the Council of Chalcedon in 451 A.D.— were of great import. It is much less known, however, that centuries before the first Christian councils, a similar process was taking place in ancient India. At the Councils of Rajagrha in 486 B.C., Vaishali in 386 B.C., Pataliputra in 250 B.C., Sri Lanka in 29 B.C. and Kashmir in 72 A.D., Buddhist monks resolved to set forth dogmas, to put them i

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Williams, Scott M. "Discovery of the Sixth Ecumenical Council’s Trinitarian Theology." Journal of Analytic Theology 10 (October 21, 2022): 332–62. http://dx.doi.org/10.12978/jat.2022-10.180219220818.

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For decades now some Christian theologians, and some philosophers of religion, have labored at distinguishing Social Trinitarianism and non-Social Trinitarianism. Many have revised their models of the Trinity in light of counter-arguments or counter-evidence. For Christian theologians, or philosophers of religion, what counts as a good counter-argument or counter-evidence may (but need not) depend on respected theological authorities. Recently, some focus has been paid to what is called Conciliar Trinitarianism, which is the name for whatever is endorsed by, or rejected by, the first seven ecu

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Byelov, Dmitro. "Influence of Roman religion on Christianity." Revista Moldovenească de Drept Internaţional şi Relaţii Internaţionale 18, no. 2 (2023): 25–30. http://dx.doi.org/10.61753/1857-1999/2345-1963/2023.18-2.03.

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This article traces the influence of traditional Roman religion on Christianity. The establishment of the most important dogmas and the formation of the church hierarchy are analyzed. The classical era is the Christian period of history that initiated the most important dogmas and formed the church hierarchy. The practice of Ecumenical Councils, which became the main governing bodies of the church, was introduced. The first Ecumenical Council was held in Nicaea. It approved the Creed, which was an exposition of the main dogmas that were obligatory for Christians. The Council of Nicaea was held

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Price, Richard. "Presidency and Procedure at the Early Ecumenical Councils." Annuarium Historiae Conciliorum 41, no. 2 (2009): 241–74. http://dx.doi.org/10.30965/25890433-04102002.

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Cameron, Michael. "Decrees of the Ecumenical Councils. Norman P. Tanner." Journal of Religion 72, no. 4 (1992): 642. http://dx.doi.org/10.1086/489040.

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Weickhardt, George G. "Canon Law Prohibitions on Marriage to Kin in Rus’ and Muscovy." Canadian-American Slavic Studies 50, no. 2 (2016): 123–41. http://dx.doi.org/10.1163/22102396-05002002.

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Throughout the Kyivan, appanage and Muscovite periods, written Orthodox canon law generally prohibited marriage within the seventh degree of consanguinity. This rule prohibited marriage even between third cousins. This rule, with some notable exceptions, was observed and enforced in Kyivan Rus’ and Muscovy. Prohibition of marriage within the seventh degree went far beyond the Biblical and Justinianic rules, as well as the rules of the early church ecumenical councils, which all allowed marriage between first cousins. The present study will inquire into the origin and purpose of this rule, its

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Fairbairn, Donald. "Interpreting Conciliar Christology." Journal of Analytic Theology 10 (November 15, 2022): 363–81. http://dx.doi.org/10.12978/jat.2022-10.050013031403.

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Given the interest in analytic theology circles about following “conciliar Christology,” this article describes three different patterns by which patristics scholars have interpreted the relations between the Ecumenical Councils in the past 150 years, patterns that I label as “pendulum swing,” “synthesis of emphases,” and “Cyrillian/traditional.” The article argues that whereas much analytic theology work on Christology belongs in the “synthesis of emphases” pattern, the ascendant paradigm in patristics scholarship is Cyrillian/traditional. It makes a case that the councils understood themselv

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Padinjarekuttu, Isaac. "Book Review." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2003, Vol 6/2 (2003): 158–60. https://doi.org/10.5281/zenodo.4288955.

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Book Review of the following book   Norman Tanner, Is the Church too Asian? Reflections on the Ecumenical Councils, Chavara Institute of Indian and Interreligious Studies, Rome and Dharmaram Publications, Bangalore, 2002, pp. 1 91.  

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Vogelaar, Huub. "Ecumenical Relations in Hungary Since 1990." Exchange 35, no. 4 (2006): 398–422. http://dx.doi.org/10.1163/157254306780016131.

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AbstractHungary has a Catholic majority, but a substantial number of Protestants (about 20%), most of them Reformed. There are also several smaller Orthodox communities. Many ethnic Hungarians live outside the boundaries of the present Republic of Hungary. During the Communist period ecumenical events were used by the state to control and use religion. In the period after 1989 the first concern of all denominations was the re-establishment their own communities, including roles in education, social and political life. Ecumenical relations also developed and have led to several new institutions

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Cargnello, Giulio. "Il Diaconato nei documenti dei Concili Ecumenici della Chiesa." Brasiliensis 5, no. 10 (2016): 103–20. https://doi.org/10.5281/zenodo.8128058.

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https://brasiliensis.cerm.org.br/index.php/brasiliensis/article/view/104/version/104 Clarifies the figure of the deacon in the Church, presenting the conciliar discussions on the diaconate from the earliest days of Christianity to the Second Vatican Council, inserting them in their proper historical context. It concludes the importance of the current rehabilitation of this ministry. In the course, it also shows the figure of the deaconesses.

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Piasta, Ruslan, and Ivan Molytovnyk. "The history of the development of the Holy Sacrament of Repentance." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 18 (December 2023): 90–105. http://dx.doi.org/10.52761/2522-1558.2023.18.8.

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The article examines the historical development of the Holy Sacrament of Penance in the rules of the Ecumenical and Local Councils and other canonical sources. Historical factors that had a significant impact on the development of confession in the first millennium of Christianity are considered, in particular the monastic confession and the reform of Charlemagne. The process of development of the Sacrament of Penance in the second millennium of Christianity in the period from the scholastic period to the Second Vatican Council and in the light of the teachings of the Catechism of the Catholic

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L'Huillier, Peter. "The Church of the Ancient Councils: The Disciplinary Work of the First Four Ecumenical Councils." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 8, no. 1 (1999): 120–21. http://dx.doi.org/10.1177/106385129900800115.

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Oakley, F. "Is the Church too Asian? Reflections on the Ecumenical Councils." English Historical Review 119, no. 482 (2004): 775–76. http://dx.doi.org/10.1093/ehr/119.482.775.

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Kobetyak, Andriy. "CANONICAL PRINCIPLE OF AUTOCEPHALY IN THE RESOLUTIONS OF ECUMENICAL COUNCILS." Visnyk of the Lviv University, no. 30 (2020): 47–54. http://dx.doi.org/10.30970/pps.2020.30.6.

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Maxwell, David. "Covenantal Pluralism in Zimbabwe—from Ecumenical Councils to Grassroots Ecumenism." Review of Faith & International Affairs 22, no. 4 (2024): 70–83. http://dx.doi.org/10.1080/15570274.2024.2414569.

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Gill, Jill K. "The Politics of Ecumenical Disunity: The Troubled Marriage of Church World Service and the National Council of Churches." Religion and American Culture: A Journal of Interpretation 14, no. 2 (2004): 175–212. http://dx.doi.org/10.1525/rac.2004.14.2.175.

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AbstractIn 2000, after fifty years together, Church World Service and the National Council of Churches separated their organizations. These two ecumenical bodies, devoted to Christian unity, decided to do so after more than thirty years of intra-organizational tension had evolved into irreconcilable differences. This essay explores the long history of their troubled relationship and illustrates how profoundly political culture affects religious life and work. It asserts that the causes of their divorce were rooted in constituent and structural differences that became especially problematic dur

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Akhrass, Roger-Youssef. "The Number of Ecumenical Councils An Oriental Orthodox Point of View." Proche-Orient Chrétien Tome 68, no. 1-2 (2018): 106–14. https://doi.org/10.3917/poc.681.0106.

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Le caractère œcuménique d’un concile dépend, du point de vue des Églises orthodoxes orientales, des critères suivants : la large participation, la définition de questions fondamentales en rapport avec l’orthodoxie de la foi, la réception par toute l’Église et le caractère intransigeant de ses décisions. La convocation par le pape romain et le « consensus fidelium » ne sont pas considérés comme des conditions nécessaires. Sur la base des critères énoncés, les orthodoxes orientaux ne peuvent reconnaître le caractère œcuménique d’aucun concile réuni après 431. L’auteur fait valoir que si l’orthod

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Buckley, Francis J. "The Catechism of the Catholic Church: An Appraisal." Horizons 20, no. 2 (1993): 301–10. http://dx.doi.org/10.1017/s0360966900027456.

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AbstractThe format is a scholastic treatment of creed, sacraments, morality, and prayer with many allusions to Scripture, church Councils, and teachings of the magisterium, particularly in the social teachings of the church. This Catechism could have been written before the Second Vatican Council with references to Council documents added later, much as the biblical references were added as “proof-texts.” The biblical, liturgical, ecumenical, and catechetical movements have not had a substantial impact on the structure or content of the Catechism. There are many excellent features of the Catec

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Кожухов, С. "Religious Policy and Theological Content of the Imperial Letters: «Encyclicals» by Basiliscus, «Enotikon» by Zinon and «Tipos» by Anastasius I Part 1." Theological Herald, no. 3(46) (November 15, 2022): 119–33. http://dx.doi.org/10.31802/gb.2022.46.3.006.

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В данном исследовании рассматривается церковная политика императора Василиска (475–476) и предлагается богословский анализ его указа под названием «Энциклика», которая стала первым официальным имперским документом, направленным против Халкидонского Собора (451) и его учения о двух природах во Христе после воплощения. «Энциклика» ставит Халкидонский Собор вне церковной традиции, противопоставляя его трём предыдущим Вселенским Соборам. На этом фоне даётся анализ седьмого правила Ефесского Собора (431), позиции Диоскора Александрийского и сопутствующих исторических событий. This study examines th

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Ramelli, Ilaria. "Philosophy and Early Christianity: Reflections on the Meaning of Patristic Philosophical Theology." Cuadernos Isidorianum 14 (December 29, 2023): 11–55. http://dx.doi.org/10.46543/cuadisid.2314.1003.

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Christians had to structure their kerygma and teachings philosophically. It is on philosophy that they built the dogmatics of Christianity in the first ecumenical councils, which discussed Trinitarian theology and Christology. This was imperative, since Christ is the Logos and is the centre of all Christianity. So, Christianity must be logical/rational and informed philosophically. Many were the protagonists of Patristic Philosophical Theology, but Origen of Alexandria played a pivotal role in this strategic move.

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Rego, Aloysius. "Book Review: Is the Church too Asian? Reflections on the Ecumenical Councils." Pacifica: Australasian Theological Studies 16, no. 3 (2003): 341–43. http://dx.doi.org/10.1177/1030570x0301600318.

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Sarapin, Alexander. ""THE FIRST NOT ONLY IN HONOR": ANALYSIS OF ECCLESIOLOGICAL INNOVATION OF HIS ALL-HOLINESS ECUMENICAL PATRIARCH BARTHOLOMEW І". Sophia. Human and Religious Studies Bulletin 19, № 1 (2022): 39–42. http://dx.doi.org/10.17721/sophia.2022.19.8.

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Based on the statements of Patriarch Bartholomew І, stated in an interview with the New York newspaper National Preacher, an analysis of his ecclesiological innovation is offered. We are talking about a radical revision of the problem of primacy at the level of the Ecumenical Patriarchate. The principle that he declared "first not only in honor" should be taken as evidence of unconditional adherence to the provisions of universalist ecclesiology. On the other hand, his previous statements of agreement with the provisions of Eucharistic ecclesiology should be questioned. The article shows the d

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Djordjevic, Ivan, and Dragan Vojvodic. "The wall painting in the outer narthex of Djurdjevi stupovi (Church of St. George) in Budimlja, near Berane." Zograf, no. 29 (2002): 161–80. http://dx.doi.org/10.2298/zog0329161d.

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Altered by repairs and largely concealed by later additions, the walls of the exonarthex in the cathedral Church of St. George near Berane (Vasojevici), now reveal very little of their earlier fresco decoration. There was the developed cycle of a frescoed menology depicted in the higher zones of the walls, whereas in the lowest zone were the images of saints archangels and the portraits of rulers. Judging by analogies that can be established with similar Serbian monuments of that epoch, the vault probably depicted the Ecumenical Councils...

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Ohme, Heinz. "Rom, der Tomus Leonis und das 6. Ökumenische Konzil (680/681)." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, no. 2 (2020): 289–354. http://dx.doi.org/10.1515/zac-2020-0024.

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AbstractThis article analyses the dyothelete and dyenergist Christology in the following texts: the Horos and the Logos Prosphonetikos of the Sixth Ecumenical Council (680/681), the epistle of pope Agatho, which became officially authorized as a teaching text, and the letter of the roman synod of the 125 bishops. The results of this analysis are compared with the Christology of the Lateran Council of 649 and the theology of Maximus the Confessor, upon which it is based. The council claims to define things in a way that complements and concludes the results of the council of Chalcedon (451) by

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Zakharov, Georgy. "The Canons 9 and 17 of the Council of Chalcedon (451) in the Light of the Western Synodal Heritage of the 4th Century." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2022): 90–97. http://dx.doi.org/10.15688/jvolsu4.2022.6.8.

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Introduction. The article is devoted to the problem of interpretation of the canons 9 and 17 of the Council of Chalcedon (451) which regulate the arbitrage in disputes between clerics. Of particular importance is the prescription to resolve disputes in which the metropolitans participate through an appeal to the exarch of the diocese or the See of Constantinople. These canons are often viewed as the foundations of the ecumenical primacy and special judicial prerogatives of the See of Constantinople in the entire Orthodox Church. Methods. Given the status of Constantinople as the New Rome, the

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Филимонов, С. В. "МОЛИТВА ПРАВОСЛАВНОГО ВРАЧА". Innova 16 (вересень 2020): 24–27. http://dx.doi.org/10.21626/innova/2019.3/04.

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An Orthodox Christian with a higher medical education, living according to the commandments of God, a full-fledged church life, regularly (at least 1-2 times a month) partaking of the Holy Mysteries of Christ, professing the Orthodox faith in accordance with the Holy Gospel, apostolic rules, rules of the Ecumenical Councils and the Holy Fathers of the Church, by decisions of the Local Church Councils, recognizing the hierarchy (the Most Holy Patriarch, Synod, ruling bishops), attending church on Sundays and holidays, praying in the morning and evening, having or looking for a confessor, being

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Kolodnyi, Anatolii M. "Christianity is on the threshold of the new millennium." Ukrainian Religious Studies, no. 35 (September 9, 2005): 300–309. http://dx.doi.org/10.32420/2005.35.1612.

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Each millennium AD forms its paradigm of world Christianity. The first of these was the period of its formation as the only world religion, which was largely facilitated by the activities of the Fathers of the Church of the Third Centuries and the seven Ecumenical Councils. The second millennium can be called the period of its confessionalization, which began after the famous split of 1054 into Orthodoxy and Catholicism and intensified significantly after the emergence of Protestantism in the sixteenth century. We now have over a thousand (if not more) confessional varieties of Christianity

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Harwood, Adam. "Divine Simplicity and the Boundaries of Orthodoxy." Religions 15, no. 8 (2024): 1012. http://dx.doi.org/10.3390/rel15081012.

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This paper explores whether the classical view of Divine Simplicity (DS) is required to remain in the bounds of Christian orthodoxy. After defining key terms, a method is proposed and employed for identifying the boundaries of orthodoxy: searching the statements of the four ecumenical councils for explicit affirmations of DS. In addition, three historic confessions and a significant contemporary statement of faith are examined for affirmations of the classical view of DS. The conclusion is that an affirmation of the classical view of DS is orthodox, but not required for orthodoxy.

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Кожухов, С. "Некоторые новые монографии по христологической проблематике в эпоху III-го (Ефесского, 431 г.) и IV-го (Халкидонского, 451 г.) Вселенских Соборов и связанной с ними полемики". Библия и христианская древность, № 4(20) (18 січня 2024): 191–202. https://doi.org/10.31802/bca.2023.20.4.008.

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В нашем обзоре «Новых книг» мы отметим некоторые монографии, вышедшие в последние годы (2019–2023 гг.) и посвящённые христологической полемике, которая началась в V в. во время Вселенских Соборов, соответственно Ефесского (431) и Халкидонского (451). Мы представим исследования в хронологическом порядке. In our review of the New Books, we will note some monographs published in recent years (2019-2023) on the Christological controversy that began in the fifth century during the Ecumenical Councils of Ephesus (431) and Chalcedon (451), respectively. We will present the research in chronological o

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Kern, Darcy. "Beyond Borders: Jean Gerson’s Conciliarism in Late Medieval Spain." Renaissance and Reformation 42, no. 3 (2019): 23–43. http://dx.doi.org/10.7202/1066358ar.

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In recent years there has been renewed interest in conciliarism, the belief that the authority of the universal church resides in an ecumenical council, not the pope, though the perception remains that conciliarism had a negligible impact in Iberia. One way to better understand the evolution of conciliar thought in the Spanish kingdoms is by looking at the circulation of the works and ideas of the French conciliarist Jean Gerson (1363–1429). Though a complete reconstruction of Gerson’s circulation is impossible, one can offer an initial overview of his impact in the Spanish kingdoms not simply

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Blanco-Sarto, Pablo. "The Common Priesthood of Lutherans and Catholics." Roczniki Teologiczne 69, no. 11EV (2023): 105–33. http://dx.doi.org/10.18290/rt2269007.

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English translation. The original article can be found here Luther insisted on the royal, common or universal priesthood of all the baptised, as the Second Vatican Council also recalled, referring to the mutual complementarity between the common and ministerial priesthood, which however differ non tantum gradu sed essentiam (cf. LG 10). These pages review the main points on the common priesthood, according to Luther's proposal and the response of the Councils of Trent and Vatican II and, as a complementary counterpoint, add the teachings of a 20th century Catholic author, Josemaría Escri

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Kern, Darcy. "Beyond Borders: Jean Gerson’s Conciliarism in Late Medieval Spain." Renaissance and Reformation 42, no. 3 (2019): 23–43. http://dx.doi.org/10.33137/rr.v42i3.33391.

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In recent years there has been renewed interest in conciliarism, the belief that the authority of the universal church resides in an ecumenical council, not the pope, though the perception remains that conciliarism had a negligible impact in Iberia. One way to better understand the evolution of conciliar thought in the Spanish kingdoms is by looking at the circulation of the works and ideas of the French conciliarist Jean Gerson (1363–1429). Though a complete reconstruction of Gerson’s circulation is impossible, one can offer an initial overview of his impact in the Spanish kingdoms not simply

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Svyatchenko, Priest Nikolay. "Apokatastasis in Russian philosophical and theological thought." Issues of Theology 6, no. 2 (2024): 229–44. http://dx.doi.org/10.21638/spbu28.2024.204.

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The doctrine of apocatastasis in the era of early Christianity was debatable, in the era of the Ecumenical Councils, the discussion ended with the decisions of the Fifth Ecumenical Council. In modern times, a religious and ideological need arose for a new understanding of Christian doctrine. The revival of the theory of apocatastasis has theological, philosophical and psychological prerequisites that arose at the turn of the 19th and 20th centuries. This article describes the understanding of the idea of apocatastasis in the Russian philosophical and theological thought of the twentieth centur

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Ombres, Robert. "The Synod of Bishops: Canon Law and Ecclesial Dynamics." Ecclesiastical Law Journal 16, no. 3 (2014): 306–18. http://dx.doi.org/10.1017/s0956618x14000519.

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Christians have had centuries of experience with a wide variety of synods or councils, and the establishment by Pope Paul VI in 1965 of the Synod of Bishops is one of the latest examples. It is already clear that with Pope Francis the Synod will increase its already great impact on the life and mission of the Church. This article will begin by presenting the current canon law governing the Synod, mainly from the 1983 Code of Canon Law. Particular attention will then be given to the ecclesial dynamics within which the Synod operates. This will involve considering papal primacy, episcopal colleg

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Zieme, Johann Anton. "The De haeresibus et synodis of Germanos I of Constantinople as a Source on Early Byzantine Heresies? Prospects of a Critical Edition." Studia Ceranea 11 (December 30, 2021): 493–512. http://dx.doi.org/10.18778/2084-140x.11.25.

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A new, critical edition of the 8th-century treatise De haeresibus et synodis (CPG 8020) by Patriarch Germanus I of Constantinople is in progress; it will provide new insights, especially into the large extent of sources that were copied or paraphrased. The article takes a close look at three chapters that could be considered as sources for different Christian heresies (Manichaeism, Montanism and Christological dissenters) in 8th-century Byzantium and some of the first new text- and sourcecritical findings. The accounts on Manichaeism and Montanism are based on older, lost sources and can there

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Gratsianskiy, Mikhail. "Canonical and Church Administrative Aspects of the Dispute About the Prerogatives of the Metropolitans of Nicaea and Nicomedia at the Council of Chalcedon." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (December 2023): 81–91. http://dx.doi.org/10.15688/jvolsu4.2023.6.8.

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Introduction. On October 30, 451, during the 4th Ecumenical Council in Chalcedon, the dispute between Metropolitan Eunomius of Nicomedia and Metropolitan Anastasius of Nicaea was considered. Eunomius believed that his rights as the metropolitan of the entire province of Bithynia, in regard to ordinations, were violated by Anastasius of Nicaea, who had deposed a number of clerics of the city of Vasilinopolis. Information about this lawsuit is taken from the published acts of the 14th session of the Chalcedon Council. Methods. The work is based on the application of the historical-critical metho

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Dimitrov, Ioann (Ion). "Translation of the Article: “Christology of the Ecumenical Councils” by Professor Archpriest Dumitru Stăniloae." Труды и переводы, no. 1 (2020): 69–76. http://dx.doi.org/10.47132/2587-7607_2020_1_69.

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