Cyril of Jerusalem
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The Neonian Baptistery in Ravenna 359
Ritual and ReconstructedMeaning: The Neonian Baptisteryin Ravenna Annabel Jane Wharton The pre-modern work of art, which gained authority through its extension in ritual action, could function as a social integrator. This essay investigates the figural decoration of the Orthodox Baptistery in Ravenna, in an effort to explain certain features of the mosaic program. If the initiation ritual is reenacted and the civic centrality of the rite and its executant, the bishop, is restored, the apparent "icon- ographic mistakes" in the mosaics reveal themselves as signs of the mimetic re- sponsiveness of the icon. By acknowledging their unmediated character, it may be possible to re-empower both pre-modern images and our own interpretative strategy. The Neonian (or "Orthodox") Baptistery in Ravenna is the preciated, despite the sizable secondary literature generated most impressive baptistery to survive from the Early Chris- by the monument. Because the artistic achievement of the tian period (Figs. 1-5).1 It is a construction of the late fourth Neonian Baptistery lies in its eloquent embodiment of a or early fifth century, set to the north of the basilican ca- new participatory functioning of art, a deeper comprehen- thedral of Bishop Ursus (3897-96?) (Fig. 1).2 The whole of sion of the monument is possible only through a more thor- the ecclesiastical complex, including both the five-aisled ba- ough understanding of its liturgical and social context. The silica and the niched, octagonal baptistery, appears to have first section of this essay therefore attempts to reconstruct been modeled after a similar complex built in the late fourth the baptismal liturgy as it may have taken place in the century in Milan.3 Within two or three generations of its Neonian Baptistery. -
Saint Macarius of Jerusalem
Saint Macarius of Jerusalem SAINT OF THE DAY 10-03-2021 Three elements suffice to indicate the greatness of this saint. He is credited with an important role in the drafting of the Nicene Symbol, the first core of our Creed. He was bishop of Jerusalem when Saint Helena found the Cross of Christ and, with the help of grace, was decisive in identifying it. Third, a defender of Orthodoxy such as Saint Athanasius wrote to the Egyptian and Libyan bishops calling Saint Macarius (c. † 335), who had already died at the time of the letter, an example of the “honest and simple style of apostolic men”. Macarius became bishop of Jerusalem in 312, when the Holy City was called Aelia Capitolina. After the destruction of the Temple in 70, in fact, the Romans had put an end in 135 to the long Jewish revolt led by Bar Kokheba (who many Jews, not having recognized Jesus, had followed believing him to be the Messiah because the times of the prophecy had 'expired'). And, by order of the Emperor Hadrian, they had devastated the city, then rebuilt it and given it its new name and erected pagan temples in place of the ancient holy places. Among these there was one located outside the original city walls, in a burial area. It was there that Christians gathered to commemorate the Passion and Resurrection of Jesus: the Romans covered the site with earth and stones and built a temple dedicated to Venus. The saint found himself leading the Jerusalemite diocese when the Church, after three centuries of persecution, had finally obtained freedom of worship, but still had to face the various heresies on the Holy Trinity. -
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. -
Byzantine Art and Architecture
Byzantine Art and Architecture Thesis The development of early Christian religion had a significant impact on western art after the fall of the Roman Empire in the 4th century (AD). Through examining various works of art and architecture, it becomes evident that the period of Byzantium marked a significant transition in aesthetic conventions which had a previous focus on Roman elements. As this research entails, the period of Byzantium acted as a link between the periods of Antiquity and the Middle Ages and thus provides insight on the impact of Christianity and its prevalence in art and architecture during this vast historical period. Sources/Limitations of Study Primary Sources: Adams, Laurie Schneider. Art Across Time. McGrawHill: New York, 2007. Figures: 8.4 Early Christian sarcophagus, Santa Maria Antiqua, Rome, 4th century. Marble. 8.5 Plan of Old Saint Peter’s basilica, Rome, 333390. 8.6 Reconstruction diagram of the nave of Old Saint Peter’s Basilica. 8.12 Exterior of the mausoleum of Galla Placidia, Ravenna, c. 425426. 8.13 Interior of the mausoleum of Galla Placidia showing niche with two apostles (above) and the Saint Lawrence mosaic (below), Ravenna, c. 425426. 8.14 Christ as the Good Shepherd, the mausoleum of Galla Placidia, Ravenna, c. 425 426. Mosaic. 8.28 Hagia Sophia, Constantinople (now Instanbul), illuminated at night, completed 537. 8.29 Plan, section, and axonometric projection of Hagia Sophia. 8.30 View of the interior of Hagia Sophia after its conversion to a mosque. Colour lithograph by Louis Haghe, from an original drawing by Chevalier Caspar Fussati. -
Period of Recognition Part 1 Constantine's Basilicas
The Period of Recognition AD 313—476 Surely one of the most important events in history must be the so called Edict of Milan (313), a concordat really, between Constantine in the 2 Western half of the Empire and his co-emperor in the East, Licinius, that recognized all existing religions in the Roman Empire at the time, most especially Christianity, and extended to all of them the freedom of open, public practice. Equally important, subsequently, was Constantine’s pri- vate, yet imperial, patronage of the Christian church. Also, sixty years later, in 390, the emperor Theodosius would declare Christianity the offi- cial religion of the Roman Empire and followers of the ancient pagan rites, criminals. The pagans were soon subjected to the same repression as Christians had been, save violent widespread persecution. The perse- cuted had become the persecutors . Within another hundred years (in 476) the political Empire in the West would collapse and the Christian church would become the sole unifying cultural force among a collection of bar- barian kingdoms. Christianity would go on to dominate the society of Western Europe for the next thousand years. Thus the three sources from which modern Europe sprang were tapped: Greece, Rome, and Christian- ity. Constantine’s Christianity Constantine attributed his defeat of rival Maxentius for the emperorship of the Roman Empire in the 63 The Battle at the Milvian West to the God of the Chris- Bridge tians. He had had a dream or <www.heritage-history.com/www/ heritage.php?R_m... > vision in which his mother’s Christian God told him that he would be victorious if he marched his army under the Christian symbol of the chi rho , the monogram for the name of Jesus Christ. -
Martyred for the Church
Wissenschaftliche Untersuchungen zum Neuen Testament · 2. Reihe Herausgeber / Editor Jörg Frey (Zürich) Mitherausgeber/Associate Editors Markus Bockmuehl (Oxford) · James A. Kelhoffer (Uppsala) Tobias Nicklas (Regensburg) · J. Ross Wagner (Durham, NC) 471 Justin Buol Martyred for the Church Memorializations of the Effective Deaths of Bishop Martyrs in the Second Century CE Mohr Siebeck Justin Buol, born 1983; 2005 BA in Biblical and Theological Studies, Bethel University; 2007 MA in New Testament, Trinity Evangelical Divinity School; 2009 MA in Classical and Near Eastern Studies, University of Minnesota; 2017 PhD in Christianity and Judaism in Antiquity, University of Notre Dame; currently an adjunct professor at Bethel University. ISBN 978-3-16-156389-8 / eISBN 978-3-16-156390-4 DOI 10.1628/978-3-16-156390-4 ISSN 0340-9570 / eISSN 2568-7484 (Wissenschaftliche Untersuchungen zum Neuen Testament, 2. Reihe) The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2018 Mohr Siebeck Tübingen, Germany. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to repro- ductions, translations and storage and processing in electronic systems. The book was printed by Laupp & Göbel in Gomaringen on non-aging paper and bound by Buchbinderei Nädele in Nehren. Printed in Germany. Preface This monograph represents a revised version of my doctoral dissertation. It has been updated to take into account additional scholarly literature, bring in new argumentation, and shorten some sections for relevance. -
St. Cyril of Jerusalem and the Alexandrian Heritage A. A. Stephenson, Sj
ST. CYRIL OF JERUSALEM AND THE ALEXANDRIAN HERITAGE A. A. STEPHENSON, SJ. GlasgoWy Scotland HE purpose of this article is, first, to show that St. CyriPs sole Tsurviving sermon, the much neglected Sermon on the Paralytic, is characterized by a contemplative warmth and depth, a mystical elan,1 unmistakably in the Alexandrian tradition, and is at the same time one of the most important keys to an understanding of its author; secondly, to show that St. Cyril's great work, the Catecheses, when approached with this clue, reveals important Alexandrian elements as well as striking parallels with the two great masters of the Alex andrian School. Evidence will also be adduced pointing, though less certainly, to the conclusion that the Lenten catechetical teaching at Jerusalem, as exemplified by St. CyriPs Catecheses, shows (in spite of obvious and important differences) some remarkable resemblances to * the attempt of Clement and Origen to construct a synthesis of re vealed truth,2 and was, in fact, in some degree formally regarded as a gnosis in the Alexandrian manner. It is not here maintained that / St. Cyril was a champion of the particular theological doctrines specially associated with Origen. Since the detection of a marked strain of Alexandrian mystical idealism in the author of the rather pedestrian Catechetical Lectures may cause some surprise,3 it must be premised that from the historical point of view Cyril's contact with the Alexandrian tradition would present no special difficulty. The historical links, indeed, between Alexandria and Palestine are of considerable interest. Origen first 1 The words "mystical" and "contemplation" are used in this article in a fairly wide sense. -
Cyril of Jerusalem
CYRIL OF JERUSALEM �t Cyril was probably born about 313, that critical year in the history of the Church when the Emperor Constantine, feeling an attraction to Christianity that to begin with, at least, seems to have been largely superstition, granted Christians the right to practise their religion. This toleration soon developed into favour as the Emperor began to see in Christianity, rather than paganism, the influence he needed to cement together his wide spread and diverse subjects. Soon, in 325, he was convening the first Oecumenical Council at Nicaea to restore the unity which the Ariap heresy had shattered. St Cyril grew up in the after math of this Council, when the Nicene definition that the· Son was consubsta:ntial with the Father was opposed for a variety of reasons by many different parties. St Cyril tried to steer a middle way through this controversy; but was driven out of Jerusalem three times by the Arians. Soon after the Council of Nicaea, Constantine, with the fervour of a convert and with a propagandist's instinct for what would appealto the people, decided to build a sumptuous church in Jerusalem on what was traditionally held to be the site of the tomb where Jesus had been buried. While the foundations were being excavated, some find was made which was interpreted as miraculous proof that here indeed was the site of the Lord's Passion. By the end of the century there had grown up the legend of the discovery of the true cross by Constantine's mother Helen. A rock hill was also discovered, which was identified as the hill of Calvary; also a tomb cut out from the rock which was taken to be the tomb of Christ. -
Philology and Martyrdom: a New Edition of Martyrium Polycarpi and Martyrium Pionii
Histos 9 (2015) cxxxv–cxl REVIEW PHILOLOGY AND MARTYRDOM: A NEW EDITION OF MARTYRIUM POLYCARPI AND MARTYRIUM PIONII Otto Zwierlein, Die Urfassungen der Martyria Polycarpi et Pionii und das Corpus Poly- carpianum. Band 1: Editiones criticae. Band 2: Textgeschichte und Rekonstruktion. Polykarp, Ignatius und der Redaktor Ps.-Pionius. Untersuchungen zur antiken Liter- atur und Geschichte 116.1–116.2. Berlin: Walter de Gruyter, 2014. Pp. xx + 194; xii + 425. Hardback, €149.95. ISBN 978-3-11-037100-0. t takes a brave soul to dig for the original version of a martyr text com- posed in the mid-second century AD and adapted constantly throughout Ithe centuries to fit different political and theological needs. The account of the trial and execution at Smyrna of the Christian bishop Polycarp, first committed to writing in a letter from members of his congregation, became immediately popular as a model of correct behaviour in the face of persecu- tion. It consequently suffered greatly at the hands of unscrupulous ancient ed- itors, causing much scholarly debate about its many intractable problems. To restore the text to its pristine form, therefore, it is not enough to be courageous: a clearly defined sense of what is being looked for is also indispensible, and this is possible only with a thorough knowledge of the text’s transmission and the periods through which it was transmitted—not only their complex intellectual history, but a wide range of literatures, languages, and cultures. Otto Zwier- lein’s two-volume edition of the Martyrium Polycarpi (MPol) and the third-cen- tury Martyrium Pionii (MPion), with extensive discussion of texts and contexts, leaves no doubt that he is one of a very small number of scholars equal to the challenge. -
The Routledge Companion to Christianity in Africa Christianity In
This article was downloaded by: 10.3.98.104 On: 30 Sep 2021 Access details: subscription number Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: 5 Howick Place, London SW1P 1WG, UK The Routledge Companion to Christianity in Africa Elias Kifon Bongmba Christianity in Egypt Publication details https://www.routledgehandbooks.com/doi/10.4324/9781315890012.ch2 Youhanna Nessim Youssef Published online on: 21 Dec 2015 How to cite :- Youhanna Nessim Youssef. 21 Dec 2015, Christianity in Egypt from: The Routledge Companion to Christianity in Africa Routledge Accessed on: 30 Sep 2021 https://www.routledgehandbooks.com/doi/10.4324/9781315890012.ch2 PLEASE SCROLL DOWN FOR DOCUMENT Full terms and conditions of use: https://www.routledgehandbooks.com/legal-notices/terms This Document PDF may be used for research, teaching and private study purposes. Any substantial or systematic reproductions, re-distribution, re-selling, loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The publisher shall not be liable for an loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. 2 Christianity in Egypt The Coptic Church Youhanna Nessim Youssef The word “Copt” originated from the Greek word “Aigyptius,”“Egyptian” which is the name of the sanctuary near Memphis “Het-Ka-Ptah,”“The dwelling of the ‘Ghost’(ka) of Ptah” and was disfigured by the Arabs to “Copt.” Nowa- days, for a visitor to the Middle East, the word “Coptic” may signify a lot of meanings – like Christian Egyptians, mostly Orthodox – but there is a minority of Catholics and Protestants, or Christian Nubians from the seventh to eleventh centuries or Ethiopians living in Abyssinia. -
NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus
NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus: Historical Writings by Philip Schaff About NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus: Historical Writings by Philip Schaff Title: NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus: Historical Writings URL: http://www.ccel.org/ccel/schaff/npnf203.html Author(s): Schaff, Philip (1819-1893) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Print Basis: New York: Christian Literature Publishing Co., 1892 Source: Logos Inc. Rights: Public Domain Status: This volume has been carefully proofread and corrected. CCEL Subjects: All; Proofed; Early Church; LC Call no: BR60 LC Subjects: Christianity Early Christian Literature. Fathers of the Church, etc. NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus: Philip Schaff Historical Writings Table of Contents About This Book. p. ii Title Page.. p. 1 Preface.. p. 2 The Ecclesiastical History, Dialogues, and Letters of Theodoret.. p. 3 Title Page.. p. 3 Translator©s Preface.. p. 3 Chronological Tables to accompany the History and Life of Theodoret.. p. 4 Prolegomena.. p. 9 Parentage, Birth, and Education.. p. 9 Episcopate at Cyrus.. p. 13 Relations with Nestorius and to Nestorianism.. p. 15 Under the Ban of Theodosius and of the Latrocinium.. p. 19 Theodoret and Chalcedon.. p. 22 Retirement after Chalcedon, and Death.. p. 24 The Condemnation of ªthe Three Chapters.º. p. 26 The Works of Theodoret.. p. 28 Contents and Character of the Extant Works.. p. 30 Manuscripts and Editions of Separate Works.. p. 41 The Anathemas of Cyril in Opposition to Nestorius.. p. 42 Counter-statements of Theodoret.. p. 43 The Ecclesiastical History of Theodoret.. p. 52 Book I. p. 52 Prologue.--Design of the History. -
Cyril of Jerusalem (C
Logos: A Journal of Eastern Christian Studies Vol. 55 (2014) Nos. 1–2, pp. 119–141 Cyril of Jerusalem (c. 313–87): An Ecclesiastical Career in Review Richard Armstrong Introduction One of the most enigmatic and certainly most contro- versial figures of the middle patristic era is Cyril of Jerusalem (c. 313–87). Ordained bishop by a metropolitan considered Arian, ally to moderate semi-Arians, yet in the end dubbed a defender of Nicene orthodoxy – Cyril, at first glance, gives the impression of having led a chameleon-like existence. Not sur- prisingly, Cyril was the object of a considerably mixed press during his lifetime and immediately following his death,1 and contemporary assessment of his legacy appears to be no less vexed.2 Any attempt to disentangle the seeming web of contra- 1 Ancient commentary issues from Rufinus, Jerome, Sozomen, Socrates, Theodoret, Epiphanius, and the second session of the Council of Constan- tinople (382). 2 Though not an exhaustive list, the principal English and French modern sources of evaluative commentary are the following: P. van Nuffelen, “The Career of Cyril of Jerusalem (c. 348–87): A Reassessment,” Journal of Theological Studies 58 (2007): 134–46; J.W. Drijvers, Cyril of Jerusalem: Bishop and City (Leiden: Brill, 2004); A.J. Doval, Cyril of Jerusalem, Mystagogue: the Authorship of the Mystagogic Catecheses (Washington: Catholic University Press, 2001); E. Yarnold, Cyril of Jerusalem (New York: Routledge, 2000), 3–7, 56–64; R.P.C. Hanson, The Search for the Christian Doctrine of God: The Arian Controversy 318–381 (Edinburgh: T&T Clark, 1988), 398–413; R.C.