A Public Debate on Cyril of Alexandria's Views on The
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Cyril of Alexandria 11:20 - 13:00 Tuesday, 20Th August, 2019 Room 1 Presentation Type Short Communications
Cyril of Alexandria 11:20 - 13:00 Tuesday, 20th August, 2019 Room 1 Presentation type Short Communications 605 Surpassing Mere Logomachy: Cyril and Theodoret on the Third and Fourth Anathemas Michael Magree, S.J. University of Notre Dame, South Bend, USA Abstract To avoid erroneous evaluations of ancient debates, it is necessary to note the particulars of the arguments in order to see just where the disagreements lay. In the case of Theodoret of Cyrus’s and Cyril of Alexandria’s debates about the twelve anathemas, the exchanges about Philippians 2:5-11 show that each recognized points of agreement in their common opposition to non-Nicene theologies and, more precisely, in their common acceptance both of the Word’s consubstantiality with the Father and of the Word’s consequent immutability and omniscience. Each bishop attempted to use these principles to argue for their respective differing claims about the Word enfleshed. Theodoret said that the union of humanity and divinity cannot be called natural, because this would obscure the distinction of these natures and would make the union involuntary. Cyril had used just such a distinction of nature and will, but he then had to clarify how it applied. Theodoret argued that consubstantiality means that the Word cannot be ignorant, and therefore Jesus Christ can only be ignorant insofar as he is the human subject of ignorance. Cyril said that a true union must entail the ability to say that the incarnate Word is the subject of ignorance, while not ignorant in itself. Cyril’s repetition of the claim that ‘the same one can both suffer and not suffer’ in his later Quod Unus Sit Christusshowed that Theodoret’s attack on this point hit on a claim that Cyril could recognize as difficult to accept. -
A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy
A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy The lengthy letter that follows was written by His Eminence, the Metropolitan of Piraeus, Seraphim, and His Eminence, the Metropolitan of Dryinoupolis, Andrew, both of the Church of Greece. It was sent to Pope Francis on April 10, 2014. The Orthodox Christian Information Center (OrthodoxInfo.com) assisted in editing the English translation. It was posted on OrthodoxInfo.com on Great and Holy Monday, April 14, 2014. The above title was added for the English version and did not appear in the Greek text. Metropolitan Seraphim is well known and loved in Greece for his defense of Orthodoxy, his strong stance against ecumenism, and for the philanthropic work carried out in his Metropolis (http://www.imp.gr/). His Metropolis is also well known for Greece’s first and best ecclesiastical radio station: http://www.pe912fm.com/. This radio station is one of the most important tools for Orthodox outreach in Greece. Metropolitan Seraphim was born in 1956 in Athens. He studied law and theology, receiving his master’s degree and his license to practice law. In 1980 he was tonsured a monk and ordained to the holy diaconate and the priesthood by His Beatitude Seraphim of blessed memory, Archbishop of Athens and All Greece. He served as the rector of various churches and as the head ecclesiastical judge for the Archdiocese of Athens (1983) and as the Secretary of the Synodal Court of the Church of Greece (1985-2000). In December of 2000 the Holy Synod of the Ecumenical Patriarch elected him as an auxiliary bishop of the Holy Archdiocese of Australia in which he served until 2002. -
Galileo in Rome Galileo in Rome
Galileo in Rome Galileo in Rome The Rise and Fall of a Troublesome Genius William R. Shea and Mariano Artigas Oxford New York Auckland Bangkok Buenos Aires Cape Town Chennai Dar es Salaam Delhi Hong Kong Istanbul Karachi Kolkata Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi São Paulo Shanghai Taipei Tokyo Toronto Copyright © 2003 by Oxford University Press, Inc. First published by Oxford University Press, Inc., 2003 198 Madison Avenue, New York, New York 10016 www.oup.com Issued as an Oxford University Press paperback, 2004 ISBN 0-19-517758-4 (pbk) Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. The Library of Congress has catalogued the cloth edition as follows: Artigas, Mariano. Galileo in Rome : the rise and fall of a troublesome genius / Mariano Artigas and William R. Shea. p. cm. Includes bibliographical references and index. ISBN 0-19-516598-5 1. Galilei, Galileo, 1564-1642—Journeys—Italy—Rome. 2. Religion and science—History—16th century. 3. Astronomers—Italy—Biography. I. Shea, William R. II. Title. QB36.G2 A69 2003 520'.92—dc21 2003004247 Book design by planettheo.com 9 8 7 6 5 4 3 2 1 Printed in the United States of America on acid-free paper CONTENTS ACKNO W L E D G E M E N T S vii I N TRO D U C TIO N ix CHA P TER O N E Job Hunting and the Path -
5000140104-5000223054-1-Sm
The University of Manchester Research The beginnings of printing in the Ottoman capital Link to publication record in Manchester Research Explorer Citation for published version (APA): Palabiyik, N. (2015). The beginnings of printing in the Ottoman capital. Studies in Ottoman Science, 16(2), 3-32. https://dergipark.org.tr/en/download/article-file/673531 Published in: Studies in Ottoman Science Citing this paper Please note that where the full-text provided on Manchester Research Explorer is the Author Accepted Manuscript or Proof version this may differ from the final Published version. If citing, it is advised that you check and use the publisher's definitive version. General rights Copyright and moral rights for the publications made accessible in the Research Explorer are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. Takedown policy If you believe that this document breaches copyright please refer to the University of Manchester’s Takedown Procedures [http://man.ac.uk/04Y6Bo] or contact [email protected] providing relevant details, so we can investigate your claim. Download date:04. Oct. 2021 Osmanlı Bilimi Araştırmaları, XVI/2 (2015): 3-32 THE BEGINNINGS OF PRINTING IN THE OTTOMAN CAPITAL: BOOK PRODUCTION AND CIRCULATION IN EARLY MODERN ISTANBUL Nil Pektaş* When Johannes Gutenberg began printing using the technology of movable type in Mainz around 1439, the Western world was to change rapidly and irreversibly. This shift from mainly handwritten production and the less popular xylographic printing (made from a single carved or sculpted block for each page) to typographic printing (made with movable type on a printing press in Gutenberg’s style) made it possible to produce more books by considerably reducing the time and cost of production. -
THE CHRISTIAN MESSAGE TODAY Syllabus Knowledge Objectives
PART FIVE THE CHRISTIAN MESSAGE TODAY Syllabus Knowledge Objectives • have a knowledge of current developments in the ecumenical movement • be able to name and recognise contemporary trends and challenges in Christianity. Understanding • have an understanding of the importance of origins in understanding the present and offering insight into future situations • be aware of the historical nature of Christianity and the role of the cultural context in the shaping of belief and practice from ancient times to the present day • understand the relationship between faith and culture • have an insight into the nature of Christian community life and ethical vision. Skills • recognise moments of adaptation and reform in the Christian tradition • analyse these moments in the light of Christian origins • develop critical awareness of their own/local Christian communities in the light of the original message of Jesus and life in the first communities. Attitudes • appreciation of the place of cultural context in the preaching and development of the Christian traditions • appreciation of the significance of the life, teaching, death, and resurrection of Jesus for the first Christians, for Christians today, and for the wider community • openness to diverse expressions of Christianity. Topic: 5.1 Interpreting the message today Procedure Description of content: In the case of one of the following, explore how the teaching and work of one Christian denomination sees itself as carrying on the mission of Jesus • Christians faced with violence, intolerance, and sectarianism • Christian understanding of a just and inclusive society • Christians and the use and sharing of the earth’s resources • Christian faith and victory over death • Christian community life today: structures and authority. -
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. -
Dositheos Notaras, the Patriarch of Jerusalem (1669-1707), Confronts the Challenges of Modernity
IN SEARCH OF A CONFESSIONAL IDENTITY: DOSITHEOS NOTARAS, THE PATRIARCH OF JERUSALEM (1669-1707), CONFRONTS THE CHALLENGES OF MODERNITY A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Christopher George Rene IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Adviser Theofanis G. Stavrou SEPTEMBER 2020 © Christopher G Rene, September 2020 i Acknowledgements Without the steadfast support of my teachers, family and friends this dissertation would not have been possible, and I am pleased to have the opportunity to express my deep debt of gratitude and thank them all. I would like to thank the members of my dissertation committee, who together guided me through to the completion of this dissertation. My adviser Professor Theofanis G. Stavrou provided a resourceful outlet by helping me navigate through administrative channels and stay on course academically. Moreover, he fostered an inviting space for parrhesia with vigorous dialogue and intellectual tenacity on the ideas of identity, modernity, and the role of Patriarch Dositheos. It was in fact Professor Stavrou who many years ago at a Slavic conference broached the idea of an Orthodox Commonwealth that inspired other academics and myself to pursue the topic. Professor Carla Phillips impressed upon me the significance of daily life among the people of Europe during the early modern period (1450-1800). As Professor Phillips’ teaching assistant for a number of years, I witnessed lectures that animated the historical narrative and inspired students to question their own unique sense of historical continuity and discontinuities. Thank you, Professor Phillips, for such a pedagogical example. -
274 Publishers, Inc., 1974, Pp. 637, $ 15.00. This Is the First Volume
274 Reviews of Books Andrei Oţetea, Ed., The History of the Romanian People, Boston, Mass., Twayne Publishers, Inc., 1974, pp. 637, $ 15.00. This is the first volume in the National Histories Series, edited by Professor Sherman D. Spector (of the Russell Sage College, well known to us as the author of Spector-Rene Ristelhueber, A History of the Balkan Peoples, New York, Twayne, 1971), whose intent is «to present the historical evolution of a nation as that nation’s historians see it. In this way, indigenous historians can present contemporary interpretations of their national history, and American readers may gain new perspectives and insights not generally avail able in the West». The original work —Istoria Poporului Român—was prepared for a Romanian audience, and «its success has led to its appearance in an English-language translation». Prepared by 14 Romanian authorities, its 23 chapters, divided into 4 parts (Ancient History, Medieval History, Modern History and Contemporary History), are the best available presentation of the «revised» Romanian history from the contemporary Marxian (socialist) point of view. There are no footnote references, and the bibliography (pp. 618 - 623) refers nearly entirely to Romanian studies. Quite interesting and valuable are 11 color and 144 black and white illustrations. Spector recommends this history «to those dispassionate and objective American readers who wish to acquire an appreciation of the struggles Romanians have endured since they were swept up into the whirlwind of international politics». We heartily agree with his recommendation, although the presentation is not «dispassionate and objective», being a frankly ideological version of the present regime’s views of the «forms of social and na lional struggle whose crowning glory was the insurrection of August 23, 1944, raised to a higher stage in our days by the Romanian Communist Party which serves the noblest causes of our people» (p. -
How Orthodox Is the Eastern Orthodox Church?
How Orthodox is the Eastern Orthodox Church? Introduction As a result of some questions I thought it wise to give a simple evaluation of the Eastern Orthodox Church (EOC). 1 This is even more relevant since recent decades have seen hordes of evangelicals (especially disaffected Charismatics) relocate into the EOC under the presumption that it has more fundamental historic prestige than modern churches. While in some doctrines the EOC has been a safeguard of apostolic and early church patriarchal teaching (such as the Trinity), and while they hold to good Greek NT manuscripts, we should not accept a multitude of other teachings and practices which are unbiblical. You should also be aware that this church has formally condemned Calvinism in church statutes. The answer to the question, ‘ How Orthodox is the Eastern Orthodox Church? ’ is simply, ‘ Not very; in fact it is downright heretical in doctrine and practice ’. Here are the reasons why; but first I will give a potted history of the Orthodox Church. History What is the EOC? The Orthodox Church, or the Eastern Orthodox Church, 2 is a federation of Churches originating in the Greek-speaking Church of the Byzantine Empire, which reject the authority of the Roman Pope. It has the Patriarch of Constantinople 3 as its head and uses elaborate and archaic rituals. It calls itself, ‘The Holy Orthodox Catholic and Apostolic Church’. I will try to make this very complicated history as simple as I can. The history is also hindered by different sources contradicting each other and making mistakes of fact. Pre Chalcedon (to 451) The initial foundations of Greek theology were laid down by the Greek Fathers, such as Athanasius, John Chrysostom, Cyril of Alexandria, and the Cappadocian Fathers (the ‘Three Hierarchs’) i.e. -
Circumcision of the Spirit in the Soteriology of Cyril of Alexandria Jonathan Stephen Morgan Marquette University
Marquette University e-Publications@Marquette Dissertations (2009 -) Dissertations, Theses, and Professional Projects Circumcision of the Spirit in the Soteriology of Cyril of Alexandria Jonathan Stephen Morgan Marquette University Recommended Citation Morgan, Jonathan Stephen, "Circumcision of the Spirit in the Soteriology of Cyril of Alexandria" (2013). Dissertations (2009 -). Paper 277. http://epublications.marquette.edu/dissertations_mu/277 CIRCUMCISION OF THE SPIRIT IN THE SOTERIOLOGY OF CYRIL OF ALEXANDRIA by Jonathan S. Morgan, B.S., M.A. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2013 ABSTRACT CIRCUMCISION OF THE SPIRIT IN THE SOTERIOLOGY OF CYRIL OF ALEXANDRIA Jonathan S. Morgan, B.S., M.A. Marquette University, 2013 In this dissertation I argue that Cyril of Alexandria’s interpretation of “spiritual circumcision” provides invaluable insight into his complex doctrine of salvation. Spiritual Circumcision – or Circumcision by the Spirit -- is a recurring theme throughout his extensive body of exegetical literature, which was written before the Nestorian controversy (428). When Cyril considers the meaning and scope of circumcision, he recognizes it as a type that can describe a range of salvific effects. For him, circumcision functions as a unifying concept that ties together various aspects of salvation such as purification, sanctification, participation, and freedom. Soteriology, however, can only be understood in relation to other doctrines. Thus, Cyril’s discussions of circumcision often include correlative areas of theology such as hamartiology and Trinitarian thought. In this way, Cyril’s discussions on circumcision convey what we are saved from, as well as the Trinitarian agency of our salvation. -
The Holy See
The Holy See GREETINGS OF JOHN PAUL II TO THE DELEGATIONS FROM THE OTHER CHURCHES AND ECCLESIAL COMMUNITIES Thursday, 25 January 2001 I am very pleased to have this moment of fellowship, which gives me the welcome opportunity once again to express my gratitude to each of you, venerable and dear Brothers, who wished to take part in today's celebration. Dear Brothers, I am pleased to spend this time of fellowship with you and to take the opportunity to thank you for your cordial presence at this celebration for the close of the Week of Prayer for Christian Unity. Our common prayer at the tomb of the Apostle Paul has been a source of great joy for me. I give thanks to the Lord for this moving sign of our commitment to Christian unity at the beginning of the third millennium. In a very special way, then, I wish to express my gratitude to each of you for your presence today. May Christ, "the way, and the truth, and the life", continue to guide and sustain us in fidelity to his will that all may be one. I am delighted that we have been given this time of fraternal fellowship, after having earlier brought our petitions to God in shared prayer. I would like to thank in particular: - the Delegation from the Ecumenical Patriarchate, representing His Holiness Bartholomew I, Ecumenical Patriarch; - the Delegation from the Greek Orthodox Patriarchate of Alexandria, representing His Beatitude Petros VII, Greek Orthodox Patriarch of Alexandria and All Africa; - the Delegation from the Greek Orthodox Patriarchate of Antioch, representing His Beatitude -
Christian Allies of the Ottoman Empire by Emrah Safa Gürkan
Christian Allies of the Ottoman Empire by Emrah Safa Gürkan The relationship between the Ottomans and the Christians did not evolve around continuous hostility and conflict, as is generally assumed. The Ottomans employed Christians extensively, used Western know-how and technology, and en- couraged European merchants to trade in the Levant. On the state level, too, what dictated international diplomacy was not the religious factors, but rather rational strategies that were the results of carefully calculated priorities, for in- stance, several alliances between the Ottomans and the Christian states. All this cooperation blurred the cultural bound- aries and facilitated the flow of people, ideas, technologies and goods from one civilization to another. TABLE OF CONTENTS 1. Introduction 2. Christians in the Service of the Ottomans 3. Ottoman Alliances with the Christian States 4. Conclusion 5. Appendix 1. Sources 2. Bibliography 3. Notes Citation Introduction Cooperation between the Ottomans and various Christian groups and individuals started as early as the beginning of the 14th century, when the Ottoman state itself emerged. The Ottomans, although a Muslim polity, did not hesitate to cooperate with Christians for practical reasons. Nevertheless, the misreading of the Ghaza (Holy War) literature1 and the consequent romanticization of the Ottomans' struggle in carrying the banner of Islam conceal the true nature of rela- tions between Muslims and Christians. Rather than an inevitable conflict, what prevailed was cooperation in which cul- tural, ethnic, and religious boundaries seemed to disappear. Ÿ1 The Ottomans came into contact and allied themselves with Christians on two levels. Firstly, Christian allies of the Ot- tomans were individuals; the Ottomans employed a number of Christians in their service, mostly, but not always, after they had converted.