DOCSLIB.ORG

First Council of Nicaea Pdf

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
First Council of Nicaea Pdf First council of nicaea pdf Continue The FIRST COUNCIL OF NICAEA (325) Date: 20 May to 19 Jun, AD 325 Accepted: Assyrian Church of the East | Catholic | Eastern Orthodox | Oriental Orthodox | Most Protestant Denominations The First Council of Nicaea was a council of Christian bishops who gathered in Nicaea in Bithynia by the Roman Emperor Constantine I in AD 325. This first ecumenical council was the first attempt to reach consensus in the church through a meeting representing all of Christianity. It was qualified by Hosius van Corduba, a bishop of the West. The main accomplishments were settlement of the Christological issue of the nature of the Son of God and his relationship with God the Father, the construction of the first part of the Faith of Nicaea, the establishment of uniform compliance with the date of Easter, and promulgation of early cannon law. The seventh Sunday after the Feast of Holy Passchascha is observed by the Orthodox Church as the Sunday of the Fathers of the First Ecumenical Council. This day commemorates the 318 God-bearing Fathers who gathered in Nicaea in 325 at the request of the Emperor, Saint Constantine the Great, to address the delusion of Arianism along with other issues concerning the unity of the Church. In Image, the Emperor Constantine offers a representation of the city of Constantinople as tribute to a throne Mary and baby Jesus in this church (mosaic. St Sophia, c. 1000). The doctrine about the Person of Jesus upset both the common believer and the theologian from the beginning of Christianity, but did not act on the surface until the time of Constantine. A contention that began between Libyan priests called Arius and Alexander, bishop of Alexandria, about the true doctrine of the Person of Jesus turned into a sharp disunity, and divided the clergy into two major antagonistic parties. Arius claimed that there was only one Person, God the Father, not three separate, equal and fellow eternal Persons in God. The Son was not exactly of the same nature as the Father and therefore was not equal to the Father and had to be subordinate. Jesus was the Son in fact he created the highest of created things, a kind of demigod created for the salvation of the world. He had a human body, but not a human nature. Nevertheless, his inhumine nature was not equal to God. Arius' opponents, however, liked God and the Son of the same substance or homoousios. For Constantine to hear news of such disunity when he saw the new faith as a weapon to reach unity in his empire was frustrating. It was not the first time that the peace of his empire suffered from a heresy, as it was disturbed early as 313 by the Donatists1 of North Africa. However, it was a regional delusion and it worried Egypt that the large grain supplier of Byzantium New Rome (Nova Roma). Nor was he able to understand why the Christians argued about not mentioned in the Gospels and what has happened in the past. The news from Egypt was so disturbing that while on his way there, he canceled the rest of his journey in Antioch on Orontes and returned to Nicomedia. He decided to call a board of all bishops at Ancyra (Ankara) because it could be achieved by the two halves of his empire easily, after Easter 325. Later, however, he decided to transfer the council to Nicea (Iznik), where he could personally attend and control the proceedings. The First Council of Nicaea was regarded as the First Ecumenical Councils as a result of the large number of representatives who attended it. To achieve this, participants' expenses were met by the state and they freely made use of the Public Transport Service. But with the exception of a few bishops coming from the Latin West, all the contestants were Greek bishops and mostly from the Churches from the eastern half of the empire. Gregory van Nyssa and Jacob (Jacob) of Nisibis (Nusaybin) were two of the participants. Later, Christian tradition added some important bishops, such as our Nicholas from Myra. The meetings began on 20 May at the imperial palace by Lake Ascania (Iznik) with Constantine's opening address urging the bishops to bring about unity and peace. The victory over the Syrian wandering seed was achieved by the intervention of Constantine. The faith agreed by the emperor and important bishops and proposed for adoption at the council was sharp anti-Arian; confirms that the Son is 'of the same substance' with the Father. However, its wording can be interpreted by the Ariane in their path. Although the number of participants could have been between 220 and 250, traditionally 318 out of 320 bishops signed the faith. The opposition came from the two Libyan bishops who were not concerned about the main issue, but with a cannon subjecting them to the control of Alexandria. Nevertheless, they were condemned and humiliated like Arius who was present as an observer at the council. It was the first time Christians persecuted each other for differences in faith. The meetings ended with a brilliant banquet. During the sessions and beyond, until his death in 373, the flag of the Nicene case would be worn by Athanasius who left his desert aphids to fight for the cause of orthodoxy, which bishop Alexander accompanied the council as a death shot and stood with him. However, it would take several centuries for Arianism to disappear completely. Arius is claimed by his enemies who died in a sink in Constantinople where his intestines burst - presumably caused by poison - but an end that his enemies considered the revenge of God. The council also discussed a few matters of discipline in the Church. Until then, the West and Alexandria Held Easter on Sunday, the other Churches in the East calculated it to the Jewish calendar. It was decided that Easter should always be celebrated on Sunday and never on the same day as a Jewish feast. The council also confirmed the special authority of the bishop of Antioch over Syria and that of Alexandria all over Egypt. The Churches of Antioch and Alexandria, by heads of the apostolic foundation they could claim, had to be allowed to exercise greater rights than other churches. The First Ecumenical Councils did not reach unity in the Church, but prevented problems from being expressed openly, at least until the death of Constantine. Despite all the efforts of Constantine, the results of the First Ecumenical Councils of 325 disappointed him. Gregory van Nyssa (340-94) summed up the situation as follows in the capital: If you ask a man for change, he will give you a piece of philosophy concerning the Begotten and the Unborn; if you inquire of the price of a bread, he says, 'The Father is greater and the Son is inferior'; or if you ask if the pool is ready, the answer you receive is that the Son is made nothing. The problems immediately popped up during the reign of his successor. The pro-Arian sentiments and policies of Constantine's son and successor Constantius I (337-361) alienated the Orthodox Christians and by the 60s a new (Semi-Arian) formula, what claims that the Boy's being is 'like' the Father's, or homoioousios, was developed in Antiochë and seemed to bear the closest agreement with the Nicea Creed. The emperor decided that the Nicene Creed was the leading cause of disputes and the vague formula of 'parable' was more suitable to reach a compromise, a hope that was too optimistic. His successor, Julian (the Backslidden) (361-363) tried to revive Gentiles and hoped the different factions in Christianity would continue to fight and consume one another. He regards Christianity as apostasy from Judaism and plans to rebuild the Jerusalem Temple destroyed by Titus in 70 CE. Christians consider the end of sacrificial worship and fall from Jerusalem as the end of Judaism. During his Persian expedition, Julian decided to build the Temple at his own expense and from Antioch sent his friend Alypius to oversee the reconstruction. However, the work was interrupted and abandoned. Ancient literature calls disasters such as balls of fire bursting out under the foundation or fire falling from heaven on construction and the workers. While some of the emperors were to Julian pro-Arian or Arian, some were opposed. Christians suffered severe persecutions during the reign of rulers of the opposing faith. At the end if the Orthodox case won this battle, it was more because of the fact that Christians have worshipped Christ as God since the beginning of Christianity rather than the efforts of clergy or emperors. Advice of Christian Christian Convened in Nicaea, 325 First Council of Nicaea16th-Century Fresco depiction of the Council of NicaeaDateMay on August 325Easearn by Catholic Church Protestant Church Eastern Orthodox Church Assyrian Church assyrian Church of the East Ancient Church of the East Anglican Church of the East Anglican Church of the East Anglican Church of the East Anglican Church of the East Anglican Church of the East Anglican Church of the East Anglican Church of the East Anglican Church of the East Anglican Church of the East Ancient Church of the East Anglican Church of the East Anglican Church of the East Anglican Church of the East Ancient Church of the East Anglican Church of the East Anglican Church of the East Anglican Church of the East Ancient Church of the East Anglican Church of the East Anglican Church of the East Anglican Church of the East Anglican Church of the East Anglican Church of the East Anglican Church of the East Ancient Church of the East Anglican Church of the East Anglican Church of the East Ancient Church of the East Anglican Church of the East Anclosed Church Previous Councillor of Jerusalem (Pre-ecumenical)Following Council of Serdica and the ecumenical First Council of Constantinople Convocation by DieEmperor Constantine IPresidentHosius of CordubaAttendance318 (traditional number)250–318 (estimates) – only five of Western ChurchTopicsArianism nature of Christ, celebration of Easter, ordinance of eunals, banning sundays and from Easter to Pentecost, validity of baptism by keticians, counterfeit Christians, sun-dry other matters.
Load more

Recommended publications
  • Novembre 2012 Nouveautés – New Arrivals November 2012
    Novembre 2012 Nouveautés – New Arrivals November 2012 ISBN: 9781551119342 (pbk.) ISBN: 155111934X (pbk.) Auteur: Daly, Chris. Titre: An introduction to philosophical methods / Chris Daly. Éditeur: Peterborough, Ont. : Broadview Press, c2010. Desc. matérielle: 257 p. ; 23 cm. Collection: (Broadview guides to philosophy.) Note bibliogr.: Includes bibliographical references (p. 223-247) and index. B 53 D34 2010 ISBN: 9780813344485 (pbk. : alk. paper) $50.00 ISBN: 0813344484 (pbk. : alk. paper) Auteur: Boylan, Michael, 1952- Titre: Philosophy : an innovative introduction : fictive narrative, primary texts, and responsive writing / Michael Boylan, Charles Johnson. Éditeur: Boulder, CO : Westview Press, c2010. Desc. matérielle: xxii, 344 p. ; 24 cm. Note bibliogr.: Includes bibliographical references and index. B 74 B69 2010 ISBN: 9783034311311 (pbk.) $108.00 ISBN: 3034311311 (pbk.) Titre: Understanding human experience : reason and faith / Francesco Botturi (ed.). Éditeur: Bern ; New York : P. Lang, c2012. Desc. matérielle: 197 p. ; 23 cm. Note bibliogr.: Includes bibliographical references. B 105 E9U54 2012 ISBN: 9782706709104 (br) ISBN: 2706709103 (br) Auteur: Held, Klaus, 1936- Titre: Voyage au pays des philosophes : rendez-vous chez Platon / Klaus Held ; traduction de l'allemand par Robert Kremer et Marie-Lys Wilwerth-Guitard. Éditeur: Paris : Salvator, 2012. Desc. matérielle: 573 p. : ill., cartes ; 19 cm. Note générale: Traduction de: Treffpunkt Platon. Note générale: Première éd.: 1990. Note bibliogr.: Comprend des références bibliographiques (p. 547-558) et des index. B 173 H45T74F7 2012 ISBN: 9780826457530 (hbk.) ISBN: 0826457533 (hbk.) Auteur: Adluri, Vishwa. Titre: Parmenides, Plato, and mortal philosophy : return from transcendence / Vishwa Adluri. Éditeur: London ; New York : Continuum, c2011. Desc. matérielle: xv, 212 p. ; 24 cm. Collection: (Continuum studies in ancient philosophy) Note bibliogr.: Includes bibliographical references (p.
    [Show full text]
  • The Image of Justinianic Orthopraxy in Eastern Monastic Literature
    The Image of Justinianic Orthopraxy in Eastern Monastic Literature 2 From 535 to 546, the emperor Justinian issued a series of imperial constitutions which sought to regulate the activities of monks and monasteries. Unprecedented in its scope, this legislative programme marked an attempt by the emperor to bring ascetics firmly under the purview of his government. Taken together, its rulings legislated on virtually every aspect of the ascetic life, prescribing a detailed model of ‘orthopraxy,’ or correct behaviour, to which the emperor demanded monks adhere. However, whilst it is clichéd to evoke Justinian’s status as a reformer of the law, scholars continue to view these orthopraxic rulings with some uncertainty. This is a reflection, in part, of the difficulties faced when attempting to judge the extent to which they were ever adopted or enforced. Studies of the emperor’s divisive religious policies have tended to focus instead upon matters of doctrine and, in particular, Justinian’s efforts to enforce his view of orthodoxy upon anti-Chalcedonian, monastic dissidents. This paper builds upon recent work to argue that the effects of Justinian’s monastic legislation were, in fact, widely felt.1 It will argue that accounts of the mid-sixth century by Eastern monastic authors reveal widespread familiarity with the rulings on ascetic practice contained in the emperor’s Novels. Their reception reveals the extent of imperial power over ascetics during this period, frequently presented as one in which the ‘holy man’ exercised almost boundless social and spiritual authority. I will concentrate on three main examples to illustrate this point, chosen to represent a suitable cross-section of the contemporary monastic movement: Cyril of Scythopolis’ Life of Sabas, the Life of Z‘ura in the Lives of the Eastern Saints by John of Ephesus, and the Coptic texts which detail the career of the Egyptian monastic leader, Abraham of Farshut.2 ORTHOPRAXY IN JUSTINIAN’S MONASTIC LEGISLATION Firstly, however, we must discuss Justinian’s monastic laws in greater detail.
    [Show full text]
  • Exiling Bishops: the Policy of Constantius II
    University of Richmond UR Scholarship Repository Classical Studies Faculty Publications Classical Studies 2014 Exiling Bishops: The olicP y of Constantius II Walter Stevenson University of Richmond, [email protected] Follow this and additional works at: http://scholarship.richmond.edu/classicalstudies-faculty- publications Part of the History of Christianity Commons Recommended Citation Stevenson, Walt. "Exiling Bishops: The oP licy of Canstantius II." Dumbarton Oaks Papers 68 (2014): 7-27. This Article is brought to you for free and open access by the Classical Studies at UR Scholarship Repository. It has been accepted for inclusion in Classical Studies Faculty Publications by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. Exiling Bishops: The Policy of Constantius II Walt Stevenson onstantius II was forced by circumstances to all instances in which Constantius II exiled bishops Cmake innovations in the policy that his father and focus on a sympathetic reading of his strategy.2 Constantine had followed in exiling bishops. While Though the sources for this period are muddled and ancient tradition has made the father into a sagacious require extensive sorting, a panoramic view of exile saint and the son into a fanatical demon, recent schol- incidents reveals a pattern in which Constantius moved arship has tended to stress continuity between the two past his father’s precedents to mold a new, intelligent regimes.1 This article will attempt to gather
    [Show full text]
  • C. 600) Texts and Contexts*
    A CIRCLE OF EGYPTIAN BISHOPS AT THE END OF ROMAN RULE (C. 600) Texts and Contexts* 1. Introduction It is perhaps not unfair to suggest that such persons as John of Paralos, Constantine of Assiut, and John of Hermopolis are far from well-known to late antique historians1. But each of these persons belongs to a wider episcopal circle which is witnessed in a striking range of extant media: in manuscripts, in documents, and even in some artefacts. The mem- bers of that circle all operated during the tenure of the Severan Damian of Alexandria (577-c. 606)2, of whom Damian’s extant biography, as now contained in the History of the Patriarchs of Alexandria, states the following: There were in his [Damian’s] epoch some people of miracle, bishops, who were admired because of their pureness and holiness. Among them [was] John of Burlus and John his pupil. And Constantine the Bishop [of Assiut] and John the blessed Enkleistos [of Hermopolis], and others with him who were taking care of the vineyard of the Lord of Sabaoth3. * I would like to thank Marek Jankowiak and Elisabeth O’Connell for their comments, and Johannes den Heijer and Perrine Pilette for their corrections to the text, and expertise on the History of the Patriarchs of Alexandria. 1 Note that I do not attempt to be consistent between Greek and Coptic toponyms when attached to different bishops, but offer the name which is most embedded in modern scholarship e.g. Constantine of Assiut rather than Constantine of Lykopolis, but Abraham of Hermonthis rather than Abraham of Ermant.
    [Show full text]
  • ABSTRACT the Apostolic Tradition in the Ecclesiastical Histories Of
    ABSTRACT The Apostolic Tradition in the Ecclesiastical Histories of Socrates, Sozomen, and Theodoret Scott A. Rushing, Ph.D. Mentor: Daniel H. Williams, Ph.D. This dissertation analyzes the transposition of the apostolic tradition in the fifth-century ecclesiastical histories of Socrates, Sozomen, and Theodoret. In the early patristic era, the apostolic tradition was defined as the transmission of the apostles’ teachings through the forms of Scripture, the rule of faith, and episcopal succession. Early Christians, e.g., Irenaeus, Tertullian, and Origen, believed that these channels preserved the original apostolic doctrines, and that the Church had faithfully handed them to successive generations. The Greek historians located the quintessence of the apostolic tradition through these traditional channels. However, the content of the tradition became transposed as a result of three historical movements during the fourth century: (1) Constantine inaugurated an era of Christian emperors, (2) the Council of Nicaea promulgated a creed in 325 A.D., and (3) monasticism emerged as a counter-cultural movement. Due to the confluence of these sweeping historical developments, the historians assumed the Nicene creed, the monastics, and Christian emperors into their taxonomy of the apostolic tradition. For reasons that crystallize long after Nicaea, the historians concluded that pro-Nicene theology epitomized the apostolic message. They accepted the introduction of new vocabulary, e.g. homoousios, as the standard of orthodoxy. In addition, the historians commended the pro- Nicene monastics and emperors as orthodox exemplars responsible for defending the apostolic tradition against the attacks of heretical enemies. The second chapter of this dissertation surveys the development of the apostolic tradition.
    [Show full text]
  • The Christological Function of Divine Impassibility: Cyril of Alexandria and Contemporary Debate
    The Christological Function of Divine Impassibility: Cyril of Alexandria and Contemporary Debate by David Andrew Graham A thesis submitted to the Faculty of Wycliffe College and the Theological Department of the Toronto School of Theology in partial fulfillment of the requirements for the degree of Master of Arts in Theology awarded by the University of St. Michael's College © Copyright by David Andrew Graham 2013 The Christological Function of Divine Impassibility: Cyril of Alexandria and Contemporary Debate David Andrew Graham Master of Arts in Theology University of St. Michael’s College 2013 Abstract This thesis contributes to the debate over the meaning and function of the doctrine of divine impassibility in theological and especially christological discourse. Seeking to establish the coherence and utility of the paradoxical language characteristic of the received christological tradition (e.g. the impassible Word became passible flesh and suffered impassibly), it argues that the doctrine of divine apatheia illuminates the apocalyptic and soteriological dimension of the incarnate Son’s passible life more effectively than recent reactions against it. The first chapter explores the Christology of Cyril of Alexandria and the meaning and place of apatheia within it. In light of the christological tradition which Cyril epitomized, the second chapter engages contemporary critiques and re-appropriations of impassibility, focusing on the particular contributions of Jürgen Moltmann, Robert W. Jenson, Bruce L. McCormack and David Bentley Hart. ii Acknowledgments If this thesis communicates any truth, beauty and goodness, credit belongs to all those who have shaped my life up to this point. In particular, I would like to thank the Toronto School of Theology and Wycliffe College for providing space to do theology from within the catholic church.
    [Show full text]
  • A History of Christian Theology, Second
    PUBLISHING EXCELLENCE SINCE 1838 2013-2014 www.wjkbooks.com 175 YearsPUBLISHING of PublishingEXCELLENCE SINCE 1838excellence With a publishing history dating back to 1838, Westminster John Knox Press and its predecessors have served scholars, students, clergy, and general readers with books and resources of the highest quality. Works published under the WJK imprint cover the spectrum of religious thought and represent the work of scholarly and popular authors of many different religious and theological affiliations. WJK publishes approximately 60 new books and other resources each year and manages a backlist of more than 1,800 titles that are sold throughout the world. Why Should You Consider a WJK Textbook? • WJK’s staff includes a dedicated group of editors who are highly-trained in their respective fields of study, from biblical studies and theology to history, ethics, preaching, and culture. Our editors work closely with authors to ensure the most well-researched and innovative scholarship. • WJK books go through a meticulous production process, where a hands-on production team works scrupulously with editors and authors to ensure the accuracy and quality of WJK textbooks are of the highest standards. • WJK’s team works hard to ensure textbooks are widely available in all necessary retail channels— including physical bookstores and online retailers—so that they are easily available for students at the most affordable prices. • We have a responsive staff that is happy to offer assistance in choosing an appropriate textbook for your course. If you don’t need help, we will quickly send you a desk copy of your chosen textbook. Westminster John Knox Press • 1.800.523.1631 • www.wjkbooks.com 175 Years of Publishing excellence PUBLISHING EXCELLENCE SINCE 1838 Greetings! We are delighted to present to you our newest academic catalogue.
    [Show full text]
  • Christian Historical Imagination in Late Antique Iraq
    OXFORD EARLY CHRISTIAN STUDIES General Editors Gillian Clark Andrew Louth THE OXFORD EARLY CHRISTIAN STUDIES series includes scholarly volumes on the thought and history of the early Christian centuries. Covering a wide range of Greek, Latin, and Oriental sources, the books are of interest to theologians, ancient historians, and specialists in the classical and Jewish worlds. Titles in the series include: Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity Andrew Radde-Gallwitz (2009) The Asceticism of Isaac of Nineveh Patrik Hagman (2010) Palladius of Helenopolis The Origenist Advocate Demetrios S. Katos (2011) Origen and Scripture The Contours of the Exegetical Life Peter Martens (2012) Activity and Participation in Late Antique and Early Christian Thought Torstein Theodor Tollefsen (2012) Irenaeus of Lyons and the Theology of the Holy Spirit Anthony Briggman (2012) Apophasis and Pseudonymity in Dionysius the Areopagite “No Longer I” Charles M. Stang (2012) Memory in Augustine’s Theological Anthropology Paige E. Hochschild (2012) Orosius and the Rhetoric of History Peter Van Nuffelen (2012) Drama of the Divine Economy Creator and Creation in Early Christian Theology and Piety Paul M. Blowers (2012) Embodiment and Virtue in Gregory of Nyssa Hans Boersma (2013) The Chronicle of Seert Christian Historical Imagination in Late Antique Iraq PHILIP WOOD 1 3 Great Clarendon Street, Oxford, OX2 6DP, United Kingdom Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries # Philip Wood 2013 The moral rights of the author have been asserted First Edition published in 2013 Impression: 1 All rights reserved.
    [Show full text]
  • John Anthony Mcguckin Publications Historical Theology
    John Anthony McGuckin Ane Marie and Bent Emil Nielsen Professor in Late Antique and Byzantine Christian History Professor of Byzantine Christian Studies, Columbia University Publications Books Historical Theology Symeon the New Theologian. Chapters and Discourses. Cistercian Publications. Kalamazoo. 1982. pp. 144. Hardcover and Paperback. (Reprinted 1994). St. Gregory Nazianzen: Selected Poems. SLG Press. Oxford. 1986. pp. xx, 24. Paperback. (Reprinted: 1989 & 1995). The Transfiguration of Christ in Scripture and Tradition. Mellen Press. Lewiston (New York). 1987. pp. 333. Hardcover. St. Cyril of Alexandria and the Christological Controversy. Its History, Theology, and Texts. Brill. Leiden. 1994. pp. 424. Hardcover. 2nd Edition: St. Cyril of Alexandria and the Christological Controversy. SVS Press. New York. paperback. 2004. pp. 425. Nominated for Christianity Today’s 2004 Book Awards for History/Biography. At the Lighting of the Lamps: Hymns From the Ancient Church. SLG Press. Oxford. 1995. pp. 102; Paperback. 2nd Edition, Morehouse, New York. 1997. St. Cyril of Alexandria: On The Unity of Christ. (That the Christ Is One). SVS Press. New John Anthony McGuckin Ane Marie and Bent Emil Nielsen Professor in Late Antique and Byzantine Christian History Professor of Byzantine Christian Studies, Columbia University York. 1995. pp. 151. Paperback. (Reprinted 2001). (Synopsis of the Introduction reprinted in: Coptic Church Review. vol. 19. 1-2. Spring 1998. 42-51.) St. Gregory of Nazianzus: An Intellectual Biography. SVS. Press. New York. 2001. 436 pp. (Hardcover and Paperback). Sfantul Grigorie Teologul Arhiepiscopul Constantinopolui. Editura: Invierea. Timisoara. Romania. 2004. (Paperback Romanian edition) Standing In God’s Holy Fire: The Spiritual Tradition of Byzantium. DLT London. / Orbis-Maryknoll.
    [Show full text]
  • Ecumenical Councils Preparing for Next Week (Disciple 6–Eucharist 1)
    January St. Dominic’s RCIA Program Disciple The Church: 15 History & Teaching 4 Goal • Having switched the Disciple 4 & 5 weeks, we looks at an overview of the Sacraments last week (Disciple 5), and explored the Sacraments of Baptism and Confirmation. These Sacraments are two of the three that initiate us into the Church community, and into Christ’s body and mission. This week we’ll continue to unpack the meaning of Church by looking broadly at its history one the last 2000 years. We’ll also explore it’s role as Teacher. How does the Church function in and through history? How does God walk with the Church through it all? Agenda • Welcome/Housekeeping (10) • Questions & Answers • Introduction to the Rosary (15) Discussion (15): • If the Church is The Body of Christ, what does this mean for Christ’s presence in the world through history and in the world today? • What do I admire about the Catholic Church’s activity in history? Does any part of the Church’s activity in history disturb or upset me? • How do I (might I) listen to what the Church has to say today? What is my approach/attitude to the Church as “Teacher”? • Presentation: The Church: History (35) • Break (10) • Presentation: The Church: Teaching & Belief (30) • Discussion (time permitting): • What is special to this moment in history? • What is the Good News of Christ & the Church that speaks to this moment in history? • How can the body of Christ proclaim & witness the Gospel and walk with others today? Housekeeping Notes • Rite of Acceptance: February 10th at the 11:30am and 5:30 Masses.
    [Show full text]
  • The Importance of Athanasius and the Views of His Character
    The Importance of Athanasius and the Views of His Character J. Steven Davis Submitted to Dr. Jerry Sutton School of Divinity Liberty University September 19, 2017 TABLE OF CONTENTS Chapter I: Research Proposal Abstract .............................................................................................................................11 Background ......................................................................................................................11 Limitations ........................................................................................................................18 Method of Research .........................................................................................................19 Thesis Statement ..............................................................................................................21 Outline ...............................................................................................................................21 Bibliography .....................................................................................................................27 Chapter II: Background of Athanasius An Influential Figure .......................................................................................................33 Early Life ..........................................................................................................................33 Arian Conflict ...................................................................................................................36
    [Show full text]
  • De Episcopis Hispaniarum: Agents of Continuity in the Long Fifth Century
    Université de Montréal De episcopis Hispaniarum: agents of continuity in the long fifth century accompagné de la prosopogaphie des évêques ibériques de 400–500 apr. J.-C., tirée de Purificación Ubric Rabaneda, “La Iglesia y los estados barbaros en la Hispania del siglo V (409–507), traduite par Fabian D. Zuk Département d’Histoire Faculté des Arts et Sciences Thèse présentée à la Faculté des études supérieures en vue de l’obtention du grade Maître ès Arts (M.A.) en histoire août 2015 © Fabian D. Zuk, 2015. ii Université de Montréal Faculté des etudes supérieures Ce mémoire intitule: De episcopis Hispaniarum: agents of continuity in the long fifth century présenté par Fabian D. Zuk A été évalué par un jury composé des personnes suivantes : Philippe Genequand, president–rapporteur Christian R. Raschle, directeur de recherche Gordon Blennemann, membre du jury iii In loving memory в пам'ять про бабусю of Ruby Zuk iv TABLE OF CONTENTS Résumé / Summary p. v A Note on Terminology p. vi Acknowledgements p. vii List of Figures p. ix Frequent ABBreviations p. x CHAPTER I : Introduction p. 1 CHAPTER II : Historical Context p. 23 CHAPTER III : The Origins of the Bishops p. 36 CHAPTER IV : Bishops as Spiritual Leaders p. 51 CHAPTER V : Bishops in the Secular Realm p. 64 CHAPTER VI : Regional Variation p. 89 CHAPTER VII : Bishops in the Face of Invasion : Conflict and Contenders p. 119 CHAPTER VIII : Retention of Romanitas p. 147 Annexe I: Prosopography of the IBerian Bishops 400–500 A.D. p. 161 Annexe II: Hydatius : An Exceptional Bishop at the End of the Earth p.
    [Show full text]