DOCSLIB.ORG

PASSION of SAINT ONESIMUS of Colossael BHG 1377C

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
PASSION of SAINT ONESIMUS of Colossael BHG 1377C PASSION OF SAINT ONESIMUS OF COLOSSAEl BHG 1377c. C R G L. S Department of History, University of Washington Seattle. Onesimus Colossae, the runaway Phrygian slave converted to Christianity by St. Paul, is one the more intriguing characters de- picted in the New Testament and yet, for the most part, has remained an enigma to historical inquiry. For, although the general course his turbuJent early life can be reconstructed from PauJ's Let.ter to Phil- emon (ca. 60),2little is known about his later years and stiJlless con- 1. The following abbreviations have been used this article: AASS = Acta SanctoI·um...col!egit J. Bollandus cet., Jan (Antwerp: 1643)- (Brussels: 1925). BHG = Bibliotheca Hagiographica Graeca3 , ed. F. Halkin, 3 vols. (Brussels: 1957) [Subsidia Hagiographica, 8a]. Ehrhard = Ehrhard, Oberlieferung und Bestand der hagiographischen und homiletischen Literatur der gI'iechischen Kirche (Jon bis zum Ende des 16. JahrhundeI·ts, 3 vols. (Leipzig: 1937-1952) [Texte und Untersuchungen zur Geschichte der altchI'istlichen Literatur, 50-52]. PG Patrologia Graeca, ed. J. Migne, 162 vols. (Paris: 1857-1866). Patrologia OI'ientalis, ed. R. Graffin and F. Nau (Paris: 1907-). PW Paulys der classischen Altel·tumswissenschaft, ed. G. Wissowa, and W. Kroll (Stuttgart: 1893·). 2. Basic studies Onesimus and the Letter to include: Dibe- lius and Greeven, die Kolosser, Epheser, Phile,non. 3d ed. 1953); L. Jang, Der Philelnonbrief mit dem theologischen Denken des Apostels Paulus, [Unpublished Dissertation] 1964); J. Lightfoot St. Paul's Epistles the Colossians Philemon, 4th ed. (London: 1892); Lohmeyer, Die Briefe die Philipper, die Kolosser und Philemon. 13th ed. (Gottingen: 1964); Lohse, Colossians and Philemon, trans. W. Poehlmann and R. Karris 1971); C. F. Moule, Epistles of Paul to (London: 1957); and R. Vincent, Epistles to Philippians and to 5th ed. (Edinburgh: 1955). 350 Craig L. cerning the circumstances his death.3 Nonetheless, Onesjmu8 did figure prominently in the ecclesiastical and hagiographicel tradit.ion8 early Christia.nity,4 while his cultus seems to have enjoyed some promine.nce during the Middle Ages. 6 The text presented here, entitled <Xytou <XyLOU represents one -such hagiographical tradition, that of One simu8' martyrdom i.n the city Puteoli under the prefect TertU]]U8. 7 HISTORICAL BACKGROUND Onesimus was the slave Philemon, an earlier convert Pau1 8 and a prominent member the Christian community at Col08sae.' It appears that Onesimus wronged his master in some waylO and sub- sequently fled to Rome where he met PauI.l1 Under Paul's jnf]uence 3. What evidence does remain is contradictory and limited historical Much the confusion surrounding Onesimus' later can be attributed the popularity the name (meaning «useful, beneficia1>,) among later Christians. See BHG 2:155 and PW 4. survey these traditions can be found Feb. 11 (1735): 855-859. 5. It is surprising that St. Onesimus, as a celebrated New Testament figure and patron servants and slaves, was venerated many areas Europe and the Near East. Such veneration was especially strong Byzantium. Constan- tself possessed two churches the Saint, as well a most cherished relic: the hand Onesimlls. See Anthony Novgorod, Le Lipre du pe- lerin=B. de Khitrowo, trans., Itineraires russes en Orient (Geneva: 1889), 106; Constantine Porphyrogenitus, De ceremoniis byzantinae 1.26 Vogt, ed. and trans., Constantin VII Porphyrogenete: Le LiIlre des Ceremoni<J8, 2 vols. 4 (Paris: 1935-1940), 93; and J. Ebersolt, Recueil d' etudes, d' arcMologie et d' histoire (Faris: 1951), 108. 6. 2:155 1377c). 7. Onesimus' martyrdom at Puteoli is commemorated by the Eastern Churches 15 February. 8. 19. 9. Philem. 5, 7. 10. Onesimus probably stole from Philemon, though Paul tactfully refrains from stating this. (Philem. 18: 7) 11. The Letter to Philemon itself gives hint about the site Onesimus' encounter with Paul. The traditional view that Onesimus fled to Rome remains the most viable alternative and supported by Lightfoot 310-311), Moule 24-25), and Vincent 161-162). Cf. Dibelius/GreevM 52, 102) and Loh- meyer 172) who opt for Caesarea; and Jang 7) and Lohse 165-167, 188) who propose Ephesus. The Passion of Saint Onesimus of Co1ossae 351 a.nd instruction Onesimus became a Christian12 and entered into a. close with the Apostle.13 Pau1 eventual1y decided tha.t a. recollci- liation of Onesimus a.nd Philemon was necessary.14 Since wa.s preparing to journey to Colossae and La.odicea bearing let.ters from Pa.u1, Onesimus was placed his charge. Pau1 also supplied Onesimus with the Letter to Philemon, which he related the circumstances of Onesimus' conversion, praised his noble Christian zeal and fidelity, a.nd Philemon to receive his former sla.ve with compassion.16 though the Pa.ul's appeal is unknown, the tradition t.hat Phi- lemon not on1y forgave but a.lso emancipated his slave is believable.17 More dou.btful and are those18 which identify Onesimus as bishop Beroea itinerant preacher Spa.in,20 bi- shop of Ephesus at the of Ignatius' journey,21 maJ.'tyr 12. Philem. 10. 13. Philem. 10-13, 16, 17. cf. Col. 4:9. 14. Legal, as well as mora1 considerations may have prompted Pau1's deci- sion. See Co1eman-Norton, «The Apost1e Pau1 and the Roman Law of Slavery,» Studies in Economic HistOJOY in Honor C. Thomson (Prince- ton: 1951), 155-177; Goodenough, «Paul and Onesimus,» Review 22 (1929), 181-183; Roberti, di S. Filemone e condizione schiavo luggitivo (Milan: 1933); and Verdam, «St Paul et un serf fugitif (Etude sur' l' ep1tre iJ. Phi1emon et 1e droit),» Symbolae Jus et Historiam Pertinentes Julio Christiano Oven (Leiden: 1946), 211-230. 15. Tychicus was a c10se associate of Pau1 and a well-kno,vn Christian native of Asia Minor. cf. Acts 20:4, Eph. 6:21, Col. 4:7, 2 Tim. 4:12 and Tit. 3:12. 16. How long a time e1apsed between Onesimus' flight from Co1ossae and his reunion with Philemon cannot be determined, since (Philem. 15) is a re1ative expression of time. 17. 82=F.X. Funk, ed., et Constitutiones Apostolorum, 2 vo1s. (Paderborn: 1905), 1: 589-590; Theodoret of Cyrrhus, Inter- Philemonem, vers. 14=PG 82:876; Jerome, Epistula philum 6= J. Labourt, ed. and trans., Jerome: Lettres, 8 vols. (Paris: 1949- 1963), 4:118. 18. See note 4 above. 19. Constitutiones 7.46=Fun1{, cit., 1:453-454. 20. SS. et Rebeccae = M.R. James, ed., crypha 2 vo1s. (Cambridge, Eng·a1nd: 1893 [Texts Studies 3), 1: 58-85. Cf. BHG 2:316 (1877). A1so, see AASS, Sept. (1867): 535-536. 21. Ado of Ma/'tyroLogium, 16 Feb. = Quentin, Les historiques du moyen dge (Paris: 1908), 595-596; Usuard of Paris, 16 Feb. = J. Dubois, Le d' (Brusse1s: 1965) [Subsidia graphica, 40}, 181-182; Martyrologium 16 Feb. = Propylaeum ad Sanctorum Decembris (Brusse1s: 1940), 65. 352 Craig L. Ha.nson at Colossae under Nero,22 martyr at Rome under Trajan,2S and martyr at Puteoli under Domitian( 11. EVOLUTION OF PUTEOLI TRADITION Our earliest reference to Onesimus' martyrdom comes from the deacon Eutha1ius (fl. ca. 400),26 who his prologue to the Pauline tles states: It should be noted that this account is by means historically secure. Evidence for a of Rome urbi) .named Tertullus is lack- ing,21 and only Eut.halius among numerous patristic sources reports that Onesimus was martyred.28 Thus, in the absence of· firm historical the statement of Euthalius must be accepted with caution. The following excerpt from the for 15 February (which faithfully abbreviates the extant demonstrates the dependence of the Puteoli tradition upon this 22. Synaxarium Constantinopolitanae 23 = Propylaeum ad Acta Sanctorum NOrJembris (Brussels: 1902), cols. 247-248. Properly speaking, this tradition belongs to Pllilemon, Appllia and Arcllippus, since Onesimus is mentioned few the extant texts, and then the title. cf. BHG 3:11 (2039, 2040). 23. See note 21 above. 24. Synaxarium Ecclesiae Constantinopolitanae 15 Feb. = Propylaeum... NOrJembris, cols. 465-467. Altllough accounts within the Puteoli tra- dition (including the Passio presented here) provide an actual chronological for this martyrdom, the assertion by George Cedrenus (Historiarum eompendium = PG 121:469) and Nicephorus Callistus (Historia 3.11=PG 145:920) that Onesimus was martyred under Domitian may derive from a common source. 25. Euthalius and his work, see L. C. Willard, Critical Study Eu- thalian [Unpublished Dissertation] (New Haven, Conn.: 1970). 26. PG 85:705. cf. Willard, cit., 19, 202. This statement found a slightly altered form the Euthalian to the Letter to Philemon 85:788) and the writings Oecumenius Tricca (PG 119:261). 27. See G. Vitucci, Ricerche sulla Urbi imperiale (sec. (Rome: 1956), 115-117 (late first and early second centuries). 28. Nor does the name Onesimus appear early Christian calendars and mar· tyrologies, such as the Depositio episcoporum and the Depositio martyrum (ca. 354) the Roman Chronographer, the BrerJiarium (ca. 400), and the so-called Martyrologium Hieronymianum (ca. 450). Note that the Latin tradition Ado and Usuard ultimately derives from Euthalius, while Onesimus' connection with the Colossae tradition is tenuous at best. The Passion of Saint Onesimus of Colossae 353 Euthalian account: '" ['0\ -, ,. 1 both texts Onesimus' death is said to have resulted from his legs being broken and is described as prefect of Rome. AIso, it can be that the two texts differ significantly only in their geograph- ical setting for Onesimus' execution. The question then arises: why the difference in setting? The answer is found in the of SS. Alphius, Philadelphus and Cyrinus,30 where the martyrdom another Onesimus (Onesimus Leontinis) at Puteoli is reported. According to this source, the brothers Alphius, Philadelphus and Cyrinus, having been instructed t.he Chris- tian faith by Onesimus Leontinis, were arrested with him the perse- cution alerian (258-260), brought to Rome and there tortured.
Load more

Recommended publications
  • Poverty, Charity and the Papacy in The
    TRICLINIUM PAUPERUM: POVERTY, CHARITY AND THE PAPACY IN THE TIME OF GREGORY THE GREAT AN ABSTRACT SUBMITTED ON THE FIFTEENTH DAY OF MARCH, 2013 TO THE DEPARTMENT OF HISTORY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS OF THE SCHOOL OF LIBERAL ARTS OF TULANE UNIVERSITY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY ___________________________ Miles Doleac APPROVED: ________________________ Dennis P. Kehoe, Ph.D. Co-Director ________________________ F. Thomas Luongo, Ph.D. Co-Director ________________________ Thomas D. Frazel, Ph.D AN ABSTRACT This dissertation examines the role of Gregory I (r. 590-604 CE) in developing permanent ecclesiastical institutions under the authority of the Bishop of Rome to feed and serve the poor and the socio-political world in which he did so. Gregory’s work was part culmination of pre-existing practice, part innovation. I contend that Gregory transformed fading, ancient institutions and ideas—the Imperial annona, the monastic soup kitchen-hospice or xenodochium, Christianity’s “collection for the saints,” Christian caritas more generally and Greco-Roman euergetism—into something distinctly ecclesiastical, indeed “papal.” Although Gregory has long been closely associated with charity, few have attempted to unpack in any systematic way what Gregorian charity might have looked like in practical application and what impact it had on the Roman Church and the Roman people. I believe that we can see the contours of Gregory’s initiatives at work and, at least, the faint framework of an organized system of ecclesiastical charity that would emerge in clearer relief in the eighth and ninth centuries under Hadrian I (r. 772-795) and Leo III (r.
    [Show full text]
  • Chapter 1 Introduction
    Copyright © 2017 Daniel Joseph Turner All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. AFFECTIVE CHURCH EVANGELISM: UNION WITH CHRIST AS IMPETUS FOR CHURCH EVANGELISM __________________ A Thesis Presented to the Faculty of The Southern Baptist Theological Seminary __________________ In Partial Fulfillment of the Requirements for the Degree Doctor of Ministry __________________ by Daniel Joseph Turner May 2017 APPROVAL SHEET AFFECTIVE CHURCH EVANGELISM: UNION WITH CHRIST AS IMPETUS FOR CHURCH EVANGELISM Daniel Joseph Turner Read and Approved by: __________________________________________ Robert L. Plummer (Faculty Supervisor) __________________________________________ James M. Hamilton Date ______________________________ To Lisa—my beautiful bride and life-long companion in the unspeakable privilege of loving the LORD our God and loving all that He loves. Your eyes are not only lovely to look into, they are deeply satisfying to look through at both God’s will and our world. May we live together in such a way that together we assist others to explore and possibly even to adore the central aspect of salvation—Jesus Christ. TABLE OF CONTENTS Page PREFACE . vi Chapter 1. INTRODUCTION . 1 Literature Survey . 7 Void in the Literature. 13 Need of the Study . 14 Purpose of the Study . 16 Thesis and Methodology . 16 2. UNION WITH CHRIST AS IMPETUS FOR CHURCH EVANGELISM . 18 Union with Christ . 19 Union with Christ and Evangelism . 28 Union with Christ and Scholars . 29 Union with Christ and Revelation 2:1-7 . 33 Conclusion . 37 3.
    [Show full text]
  • The Apostolic Succession of the Right Rev. James Michael St. George
    The Apostolic Succession of The Right Rev. James Michael St. George © Copyright 2014-2015, The International Old Catholic Churches, Inc. 1 Table of Contents Certificates ....................................................................................................................................................4 ......................................................................................................................................................................5 Photos ...........................................................................................................................................................6 Lines of Succession........................................................................................................................................7 Succession from the Chaldean Catholic Church .......................................................................................7 Succession from the Syrian-Orthodox Patriarchate of Antioch..............................................................10 The Coptic Orthodox Succession ............................................................................................................16 Succession from the Russian Orthodox Church......................................................................................20 Succession from the Melkite-Greek Patriarchate of Antioch and all East..............................................27 Duarte Costa Succession – Roman Catholic Succession .........................................................................34
    [Show full text]
  • Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745
    Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745 By Timothy Cotton Wright A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Jonathan Sheehan, chair Professor Ethan Shagan Professor Niklaus Largier Summer 2018 Abstract Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745 By Timothy Cotton Wright Doctor of Philosophy in History University of California, Berkeley Professor Jonathan Sheehan, Chair This dissertation explores a unique religious awakening among early modern Protestants whose primary feature was a revival of ascetic, monastic practices a century after the early Reformers condemned such practices. By the early seventeenth-century, a widespread dissatisfaction can be discerned among many awakened Protestants at the suppression of the monastic life and a new interest in reintroducing ascetic practices like celibacy, poverty, and solitary withdrawal to Protestant devotion. The introduction and chapter one explain how the absence of monasticism as an institutionally sanctioned means to express intensified holiness posed a problem to many Protestants. Large numbers of dissenters fled the mainstream Protestant religions—along with what they viewed as an increasingly materialistic, urbanized world—to seek new ways to experience God through lives of seclusion and ascetic self-deprival. In the following chapters, I show how this ascetic impulse drove the formation of new religious communities, transatlantic migration, and gave birth to new attitudes and practices toward sexuality and gender among Protestants. The study consists of four case studies, each examining a different non-conformist community that experimented with ascetic ritual and monasticism.
    [Show full text]
  • Faces of Our Faith: Philemon and Onesimus Stephen G
    Faces of our Faith: Philemon and Onesimus Stephen G. Hyde Ravensworth Baptist Church August 18, 2019 Philemon Not all of the New Testament letters with Paul’s name attached were actually written by Paul. However, several are considered undisputed, authentic letters from the apostle, and Philemon is one of them. The undisputed letters were to churches in Rome, Corinth, Thessalonica, Galatia, and Philippi, all house churches started by Paul and those who worked alongside him. This letter is written by Paul while in prison, and addressed to Philemon, yet even this letter with a personal message is intended by Paul to be read to the congregation. Paul begins by saying the letter is from him and Timothy, our brother, and is being sent to our dear friend and co-worker, Philemon; also to our sister, Apphia, and to Archippus. The strong implication is that Apphia shares leadership in the church, alongside Philemon and Archippus, just as Timothy works alongside Paul. It’s also addressed by Paul: “to the church in your house.” If you’re interested in this sort of thing, this offers a fascinating glimpse into life in the churches during the early decades after Jesus. The congregation meets in Philemon’s house. When our group of 13 visited Cuba last year, we were guests at a house church in Havana. We crowded, along with the congregation, into a long room in the center of the house. Just as Philemon was the spiritual leader of his congregation, this house belonged to a wonderful, charismatic couple, co-pastors of the church.
    [Show full text]
  • Cotton Mather^ Onesimus^ Andan Experiment in Christian Slaveholding
    Strangers in the House of God: Cotton Mather^ Onesimus^ andan Experiment in Christian Slaveholding KATHRYN S. KOO HEN A DEADLY smallpox epidemic broke out in Boston in 1721, the Reverend Cotton Mather promoted W a highly controversial course of action that would either save countless lives or help to escalate the spread of the dis- ease. Inoculation was at that time an obscure and little under- stood practice, although reports of its success in Constantinople had already circulated among the ranks of London's Royal Soci- ety.' Mather, a keen observer of the natural world and an avid fol- lower of the medical sciences, was convinced that inoculation could effectively combat the disease. His belief was based on tes- timony not from Turkey, but from a highly unlikely source that I would like to thank Caroline Sloat, Thomas Knoles, and Joanne Chaison of the American Antiquarian Society for their kind assistance with this project. My thanks also go to Hertha Sweet Wong, Carl Guarneri, Lucia Knoles. Jay Fliegelman, Kenneth Min- kema, James Kirchner, and two anonyinous reviewers for their helpful comments and sug- gestions. This article was written with the support of a Kate B. and Hall J. Peterson Fel- lowship at the American Antiquarian Society and a grant from the Saint Mary's College Faculty Development Fund. I. Dr. Emanuel Tinionius sent his observations of inoculation as it was practiced in Constantin(}pte to the Royal Society in 1713. IDs report was printed in the Royal Society's Philosophical Transactions in 1714. Dr. Jacobus Pylarinus's account of die procedure was published in the Philosophical Tmmactioîis in 1716.
    [Show full text]
  • Return of the Runaway References Monthly Theme Philemon; the Acts We Begin Serving at Home
    LESSON THREE Return of the Runaway References Monthly Theme Philemon; The Acts We begin serving at home. of the Apostles, pp. 456-460 The Bible Lesson at a Glance Onesimus, a pagan slave, wrongs his master Philemon, a Christian believer in Colossae, and escapes to Rome. He becomes acquainted with Paul, who shares the gospel with him. Onesimus listens, confesses his sins, and becomes a Christian. Paul sees that Memory Verse he has special gifts from God. He urges him to return home to his “Serve wholeheartedly, master, beg for forgiveness, and plan for a future of service. In a as if you were serving letter to Philemon, Paul tells about Onesimus’ conversion, offers to the Lord, not people” repay any debt Onesimus might owe him, and with kindness and (Ephesians 6:7, NIV). tact, pleads with Philemon to forgive his slave and to receive him back into his service as a brother in Christ. This is a lesson about service. Onesimus, once a slave, became a servant of God and of Objectives God’s servant, Paul. Just as Paul encouraged Onesimus to go back The children will: home to serve his master, Philemon, and encouraged Philemon to Know that Christian accept his former slave as a brother in Christ, so God asks us to service begins serve and accept one another in our homes and families today. at home. Feel willing to Teacher Enrichment help at home. “The NT does not directly attack the institution of slavery, but Respond by looking for it does outline principles that would eventually prove fatal to this ways to serve others at home.
    [Show full text]
  • The Apostolic Succession of the Right Rev. Gregory Wayne Godsey
    The Apostolic Succession of The Right Rev. Gregory Wayne Godsey © 2012-2016, Old Catholic Churches International, Inc Office of Communications and Media Relations All Rights Reserved 1 Contents Certificates ................................................................................................................................................... 3 Photographic Evidence ............................................................................................................................... 5 Lines of Apostolic Succession..................................................................................................................... 6 Reformed Episcopal – Anglican Succession .......................................................................................... 6 Anglican, Celtic, Hebraic Succession [Line 1]...................................................................................... 12 Anglican, Celtic, Hebraic Succession [Line 2]...................................................................................... 17 Anglican, Roman, Johnanite Succession .............................................................................................. 22 Russian-Orthodox Succession [Line 1]................................................................................................ 26 Russian-Orthodox Succession [Line 2]................................................................................................ 31 Armenian Succession ...........................................................................................................................
    [Show full text]
  • THE BULLETIN Nov 22
    St Nicholas Antiochian Founded in 1899 by St Raphael of Brooklyn, we are a parish of the Orthodox Church Antiochian Orthodox Christian Archdiocese of North America, in the Greek Orthodox Patriarchate of كنيسة القديس نيقولوس .Antioch and all the East النطاكية الرثوذكسية 80 de Castelnau Est, Montreal, QC, H2R 1P2 Office: 514-270-9788 — [email protected] — www.stnicholasmtl.com Pastoral Emergency: 514-926-7875 His Eminence Metropolitan JOSEPH Archbishop of New York and Metropolitan of All North America His Grace Bishop ALEXANDER Auxiliary Bishop of the Diocese of Ottawa, Eastern Canada and Upstate New York The Reverend Father Mark-Arsenios Wyatt Pastor of St. Nicholas Antiochian Orthodox Church ——————————————————————————————— The Lord’s Day — November 22, 2020 AD weekly bulletin Every Saturday: Vespers & Compline (6:00pm-7:00pm approx) ** Inquirers to Orthodoxy are Welcome! ** Confession: Saturdays before Vespers — by appointment and for parishioners only. Every Sunday: Orthros & Divine Liturgy (9:00am-12:00pm approx) Holy Communion: Please note that the Orthodox Church does not practice ‘open communion’ with the Non-Orthodox (i.e. Catholics, Protestants or other religions). Unfortunately the Christian Churches remain divided and not everybody is welcome to approach the Holy Chalice. It is the policy of our Archdiocese that Holy Communion (Eucharist) is reserved only for Orthodox Christians who have spiritually prepared themselves by fasting, repenting, having read the Pre- Communion prayers, and having arrived on time from the beginning of the Divine Liturgy. Everybody however, is welcome to partake of the Antidoron (blessed bread) that is distributed at the end of the Divine Liturgy. If you are not Orthodox yet, and are interested in becoming Orthodox and receiving Holy Communion, please speak with me.
    [Show full text]
  • Περίληψη : Χρονολόγηση Γεωγραφικός Εντοπισμός Patriarchate Of
    IΔΡΥΜA ΜΕΙΖΟΝΟΣ ΕΛΛΗΝΙΣΜΟΥ Συγγραφή : Dale de Lee Benjamin (5/5/2008) Για παραπομπή : Dale de Lee Benjamin , "Patriarchate of Constantinople in the Byzantine period", 2008, Εγκυκλοπαίδεια Μείζονος Ελληνισμού, Κωνσταντινούπολη URL: <http://www.ehw.gr/l.aspx?id=10863> Patriarchate of Constantinople in the Byzantine period Περίληψη : The patriarchate of Constantinople developed closely along with the city itself; thus, the bishop of New Rome gradually developed to the ecumenical patriarch. Ideally, the patriarch worked with the emperor under the principle of symphonia, close and peaceful cooperation. Although individual patriarchs sometimes found themselves completely pushed over by forceful emperors or struggling in confrontation with imperial will, for most of its history the patriarchate cooperated closely with the imperial government and played a major role in the imperial administration both within the empire and with relations with external churches, powers, and peoples. Χρονολόγηση 381-1453 Γεωγραφικός εντοπισμός Constantinople 1. Introduction The patriarchate of Constantinople developed closely with the city itself; thus, the bishop of New Rome gradually developed to the ecumenical patriarch. Throughout its history, the patriarch worked closely with the imperial administration, ideally under the principle of symphonia, close and peaceful cooperation. However, individual patriarchs sometimes found themselves completely pushed over by forceful emperors or struggling in confrontation with imperial will. Although the emperor was supposed to respect the church ’s own choice of patriarchate, more often than not emperors ensured that their own candidate became patriarch. Still, for most of its history the patriarchate cooperated closely with the imperial government and played a major role in the imperial administration both within the empire and with relations with external churches, powers, and peoples.
    [Show full text]
  • Study Guide for Ordination Exam
    Confederation of Reformed Evangelicals Study Guide for Ordination Exam KEY Theology 1. List four kinds of theology: a. Biblical Theology. b. Historical Theology. c. Practical Theology. d. Systematic Theology. 2. Name four of the methods by which God specifically revealed Himself and His will in the Old Covenant. a. Dreams. b. Visions. c. Angels. d. Face-to-face. 3. The idea that God the Creator has revealed Himself in His work is known as Natural Revelation. 4. Special Revelation is where God revealed Himself through the prophets, apostles, and His Son, and as these were divinely recorded in Scripture. 5. Inspiration is the supernatural influence of the Holy Spirit upon divinely chosen men by which their writings become trustworthy and authoritative. 6. Infallible is the term used to describe the facts that the word of God perfectly achieves its end, gives us reliable testimony, and provides us with an authoritative norm for faith and life. 7. What is the interpretive method required by the rules of grammar and the facts of history? Grammatico-historical method. 8. What is meant by the “analogy of faith?” Scripture interprets Scripture. 9. The list of books recognized by the church as the authoritative word of God. The Canon. 10.These thirteen extra-canonical books were accepted at the Council of Carthage (397) as suitable for reading, but were rejected by the Reformers as unworthy and contradictory to the accepted canon of Scripture. The Apocrypha. 11. The Septuagint is the Greek translation of the Hebrew Old Testament. 12.List three ways that God makes Himself known? a.
    [Show full text]
  • 1 Onesimus – “From Slave to Son” Philemon We Know Very Little About
    June 16, 2019 Misfits Like Us Onesimus – “From Slave to Son” Philemon We know very little about him; but in truth we are all like him. In many parts of the Roman Empire, slaves accounted for nearly half of the population. Nearly everyone took the institution of slavery for granted. While many philosophers said that slaves were equals as persons, they never suggested owners should free their slaves. Roman law recognized that slaves were by nature persons, but from an economic standpoint they were property. Even the lost time of an escaped slave was considered lost money and legally viewed as stolen money, to which the slave or the one harboring a slave was liable. Slaves were found in nearly all professions. Many made up a large portion of the agricultural work force. Some worked in mines, a most dangerous life, often dying in the harsh conditions of the mines. But generally slaves had opportunity for social advancement. This social mobility applied especially to household slaves who from an economic and social perspective, and with regard to the ability to determine their own future, were better off than most free persons. Slaves, especially skilled and educated males, were often sent on errands and trusted with their master’s property. Onesimus was most probably of this status. He had gained the trust of his owner, Philemon, a Christian and leader in the church at Colossae, to the point that he was trusted to run errands and entrusted with property. His name, Onesimus, means “useful” or “profitable” and we can assume he was that to Philemon.
    [Show full text]