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Continuity and Tradition: the Prominent Role of Cyrillian Christology In
Jacopo Gnisci Jacopo Gnisci CONTINUITY AND TRADITION: THE PROMINENT ROLE OF CYRILLIAN CHRISTOLOGY IN FIFTEENTH AND SIXTEENTH CENTURY ETHIOPIA The Ethiopian Tewahedo Church is one of the oldest in the world. Its clergy maintains that Christianity arrived in the country during the first century AD (Yesehaq 1997: 13), as a result of the conversion of the Ethiopian Eunuch, narrated in the Acts of the Apostles (8:26-39). For most scholars, however, the history of Christianity in the region begins with the conversion of the Aksumite ruler Ezana, approximately during the first half of the fourth century AD.1 For historical and geographical reasons, throughout most of its long history the Ethiopian Church has shared strong ties with Egypt and, in particular, with the Coptic Orthodox Church of Alexandria. For instance, a conspicuous part of its literary corpus, both canonical and apocryphal, is drawn from Coptic sources (Cerulli 1961 67:70). Its liturgy and theology were also profoundly affected by the developments that took place in Alexandria (Mercer 1970).2 Furthermore, the writings of one of the most influential Alexandrian theologians, Cyril of Alexandria (c. 378-444), played a particularly significant role in shaping Ethiopian theology .3 The purpose of this paper is to highlight the enduring importance and influence of Cyril's thought on certain aspects of Ethiopian Christology from the early developments of Christianity in the country to the fifteenth and sixteenth centuries. Its aim, therefore, is not to offer a detailed examination of Cyril’s work, or more generally of Ethiopian Christology. Rather, its purpose is to emphasize a substantial continuity in the traditional understanding of the nature of Christ amongst Christian 1 For a more detailed introduction to the history of Ethiopian Christianity, see Kaplan (1982); Munro-Hay (2003). -
The Second Church Schism
The Second Church Schism Outline h Review: First Schism h Chalcedonian Orthodox Churches h Second Schism h Eastern Orthodox Churches h Unity Between the 2 Orthodox Families The First Schism h Eutychus’ heresy: > One divine nature (monophysitism) h St. Dioscorus; (St. Cyril’s teachings): > “One nature of God the Word incarnate” (miaphysitism) > “Divine nature and Human nature are united (μία, mia - "one" or "unity") in a compound nature ("physis"), the two being united without separation, without mixture, without confusion, and without alteration.” h Council of Chalcedon (451 A.D.) > Non-Chalcedonian (East): Alexandria, Jerusalem, Antioch > Chalcedonian (West): Rome and Constantinople Non-Chalcedonian Orthodox Churches h Coptic Orthodox h Syrian Orthodox h Armenian Orthodox h Indian Orthodox h Ethiopian Orthodox h Eritrean Church h All these churches are one family, one in faith, and in the communion of the mysteries. Chalcedonian Orthodox Churches h Group of Churches, which recognize the council of Chalcedon and its canons. >2 Major Sees: Rome, Constantinople >Adopts the formula "in two natures" (dyophysitism) in expressing its faith in the Lord Christ. >Remained united until the eleventh century AD. Chalcedonian Orthodox Churches h They held four additional major councils which they consider ecumenical. >Chalcedonian Orthodox consider seven ecumenical councils as authoritative teaching concerning faith and practice: • Nicea, 325 AD; • Constantinople, 381 AD; • Ephesus, 431 AD; • Chalcedon, 451 AD; • 2nd Constantinople, 553 AD; • 3rd Constantinople, 68O-681 AD; • 2nd Nicea, 787AD. Council in Trullo (Quinisext) in 692 h Held under Byzantine auspices, excluded Rome >Took the practices of the Church of Constantinople as “Orthodox”, condemned Western practices: • using wine unmixed with water for the Eucharist (canon 32), • choosing children of clergy for appointment as clergy (canon 33), • eating eggs and cheese on Saturdays and Sundays of Lent (canon 56) • fasting on Saturdays of Lent (canon 55). -
Byzantine Hymnography and the Quest for Orthodox Unity: Notes on the Liturgical Commemoration of the Council of Chalcedon, Towar
Byzantine Hymnography and the Quest for Orthodox Unity: Notes on the Liturgical Commemoration of the Council of Chalcedon, Towards the Reconciliation of “Eastern” and “Oriental” Churches Gregory Tucker* Among the issues remaining to be addressed along the path to reconciliation between the “Eastern” and “Oriental” Orthodox is the characterisation of Oriental teachers as heretics in the liturgical texts of the Byzantine Rite. The mere suggestion of liturgical revision to reflect the agreement that multiple theological vocabularies are legitimate and therefore theologians associated with them should not be anathematized or deprecated has been met with fierce opposition from some Eastern Orthodox. This paper considers what might actually be involved in such a revision, taking as an example the texts for the commemoration of the Council of Chalcedon. It suggests that the extent of necessary revision would be far less than is perhaps feared. Keywords: Chalcedon, liturgy, liturgical revision, Byzantine Rite, Eastern Or- thodox, Oriental Orthodox Introduction From an Orthodox perspective, one of the great fruits of modern ecumen- ism1 has been the inauguration of a new phase in the relationship between the “Eastern” and “Oriental” Orthodox churches.2 An unofficial bilateral dialogue began in 1964, which became an official dialogue in 1985. Initial conversations correctly prioritised discussion of contested points in Chris- tology (disagreement over which contributed significantly to and, to a large * Gregory Tucker, Universität Regensburg, Universitätsstr. 31, 93503 Regensburg, Germa- ny, [email protected] 1 This paper will not address opposition on principle to ecumenical dialogue (including dialogue between separated Orthodox groups) which is a common–indeed, characteristic– feature of some traditions within contemporary Eastern Orthodoxy. -
Durham E-Theses
Durham E-Theses Maximus the Confessor & the Trinity - The Early Works LOPEZ, ERIC,LEIGH How to cite: LOPEZ, ERIC,LEIGH (2014) Maximus the Confessor & the Trinity - The Early Works, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/11192/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 1 ABSTRACT Eric Leigh Lopez Maximus the Confessor & the Trinity – The Early Works In this study, I will argue that Maximus the Confessor’s (580-662 CE) engagement with the ascetic concerns and the theological controversies of the sixth and seventh century helped develop his early works toward a unique and distinctively Trinitarian articulation of Christian life and post-Chalcedonian theology. In the Liber asceticus, Maximus illustrates the Trinity as the beginning, means and end of Christian life, highlighting baptism, the Spirit’s appropriation of Son’s activities to the baptized, how the incarnate Son serves as the example of love and interweaves Trinitarian prayer into the dialogue’s appeal for mercy. -
The Character of the Purse: Analyzing Tax Records and Administrative Policy from The
The Character of the Purse: Analyzing tax records and administrative policy from the perspective of Christology in 7th-8th Century Egypt Kurt Gustav Peter Schimke Dissertation presented for the degree of Doctor of Philosophy in the Faculty of Theology at Stellenbosch University Supervisor: Dr. Retief Müller April 2019 1 Stellenbosch University https://scholar.sun.ac.za DECLARATION By submitting this dissertation electronically, I declare that the entirety of the work contained therein is my own, original work, that I am the sole author thereof (save to the extent explicitly otherwise stated), that reproduction and publication thereof by Stellenbosch University will not infringe any third party rights and that I have not previously in its entirety or in part submitted it for obtaining any qualification. April 2019 Copyright © 2019 Stellenbosch University All rights reserved 2 Stellenbosch University https://scholar.sun.ac.za Abstract This dissertation is a qualitative study of literary and documentary evidence driven by a proposition: “Did Historical-Contextual Christological perspectives in seventh and eighth century Egypt have a direct impact on the economic and political relationship with Arabs, specifically as it relates to taxes, and if so, how, and to what extent?” This is a study of historiographical and papyri evidence that answers this question via ecclesiastical discourse involved with the economic (tax) policy of Arab rule from 641 to ~720 with the hope of making the connection between theology and practice. This is a logical expectation, as theologians and administrators of this time period were classically trained in Christology, and so have an identifiable logic or pattern so as to connect ideas to practice. -
Late Ancient Jewish and Christian Multivocal Texts and the Creation of Religious Legitimacy
Speaking as the Other: Late Ancient Jewish and Christian Multivocal Texts and the Creation of Religious Legitimacy by Michail Kitsos A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Near Eastern Studies) in the University of Michigan 2020 Doctoral Committee: Professor Ellen Muehlberger, Co-Chair Associate Professor Rachel Rafael Neis, Co-Chair Dr. Ra῾anan S. Boustan, Princeton University Associate Professor Jay Crisostomo Dr. Andrew S. Jacobs, Harvard Divinity School Associate Professor Ryan Szpiech Michail Kitsos [email protected] ORCID iD: 0000-0002-0992-2752 © Michail Kitsos 2020 Τὸ δὲ ζητούμενον ἁλωτὸν, ἐκφεύγει δὲ τἀμελούμενον... ii Acknowledgements I wish to express my deepest gratitude to my co-advisors and mentors, Professor Ellen Muehlberger and Professor Rachel Rafael Neis whose support and contribution were instrumental for me to complete this dissertation. They guided me and taught me throughout this academic journey with generosity and selflessness, and with their feedback and stature, they set up for me an example of what it means to be an academic and on how to strive to improve academically. Their advice during these years added up to an invaluable treasure for me. I thank them from the bottom of my heart for playing an instrumental role in my graduate studies, in my academic forging, and in my dissertation. I also want to express my warmest gratitude to the rest of my dissertation committee, Professor Ra῾anan S. Boustan, Professor Jay Crisostomo, Professor Andrew S. Jacobs, and Professor Ryan W. Szpiech, whose academic excellence, compassion, and guidance enriched my academic life during the composition of my dissertation and whose help often extended beyond their call of duty as committee members. -
Defending Divine Unity in the Muslim Milieu: the Trinitarian and Christological Formulations of Ab Al-Faraj ‘Abd Allh Ibn Al-Ayyib and Iliyy of Nisibis
Middlesex University Research Repository An open access repository of Middlesex University research http://eprints.mdx.ac.uk Kuhn, Michael F. (2017) Defending divine unity in the Muslim milieu: the Trinitarian and Christological formulations of Ab al-Faraj ‘Abd Allh Ibn al-ayyib and Iliyy of Nisibis. PhD thesis, Middlesex University. [Thesis] Final accepted version (with author’s formatting) This version is available at: https://eprints.mdx.ac.uk/21633/ Copyright: Middlesex University Research Repository makes the University’s research available electronically. Copyright and moral rights to this work are retained by the author and/or other copyright owners unless otherwise stated. The work is supplied on the understanding that any use for commercial gain is strictly forbidden. A copy may be downloaded for personal, non-commercial, research or study without prior permission and without charge. Works, including theses and research projects, may not be reproduced in any format or medium, or extensive quotations taken from them, or their content changed in any way, without first obtaining permission in writing from the copyright holder(s). They may not be sold or exploited commercially in any format or medium without the prior written permission of the copyright holder(s). Full bibliographic details must be given when referring to, or quoting from full items including the author’s name, the title of the work, publication details where relevant (place, publisher, date), pag- ination, and for theses or dissertations the awarding institution, the degree type awarded, and the date of the award. If you believe that any material held in the repository infringes copyright law, please contact the Repository Team at Middlesex University via the following email address: [email protected] The item will be removed from the repository while any claim is being investigated. -
Monophysitism, Paper Form
Monophysitism & the Christological debates of the early church: Lessons for Adventism today? By Alf Sanford Introduction What is the point? What is the relevance to our lives regarding the nature of Christ? The grandest point, and probably the most relevant, I believe, is that They did it. The Godhead condescended to show the greatest love possible: agape love – love that would die for another man even though men were sinners (Rom 5:8) and ‘enemies of God’ (Rom 5:10). In God’s great wisdom, the plan of salvation was already devised & at the ready when Adam fell (as identified in Gen 3:15, Rev 13:8). On this point enlightened Christians must agree. Christ became man to legally reconcile the guilty to God (with Christ standing as one of the accused, the ransom Lamb for the rest of us as according to 2 Tim 1:10). As at least one commentator put it, to prevent the complete self-annihilation of mankind (citation needed), Calvary interjects a new “power” paradigm into our human trajectory: one of service, one of greatness expressed through humility, one of peace over discord. In his book Waiting at the Altar, Shawn Brace opines that we (taken to mean Christians generally and) SDAs specifically, “try to sterilize Christ’s human experience” (p. 72). It might also be argued that an at-a-glance anthropological survey of history would reveal a deep-seeded need to be on the side of the greatest, biggest & toughest – of all eternity – when it comes to our profession of belief. Can’t we all appreciate having a powerful advocate? In a similarly human way, protection, self- preservation, and a basic safety-in-numbers mindset, it appears, drove much of the behavior of the early Church during the first millennial period surrounding monophysitism. -
Christology in Film and Musical Drama
CHRISTOLOGY IN FILM AND MUSICAL DRAMA PETER A HARSCH STEPHEN M BEALL, PHD MARCUS PLESTED, DPHIL MAY 2015 1 Jesus of Nazareth is a sufficiently complex character that there is an entire field of academic study devoted to His identity: Christology. This makes Him exceedingly difficult to portray in fictionalised adaptions, not to mention His religious import to numerous audience members. Nevertheless, attempts have been made, and controversy inevitably ensued. But were these portrayals even Christologically heretical, as commonly alleged, or instead orthodox? To answer this, we shall consider Martin Scorsese’s adaption of Nikos Kazantzakis’ The Last Temptation of Christ, Lord Andrew Lloyd Webber & Sir Tim Rice’s Jesus Christ Superstar, Stephen Schwartz’ Godspell, and Mel Gibson’s The Passion of the Christ. All of these, except perhaps Gibson’s, are typically accused of portraying Jesus as predominately, or even solely, human. In order to evaluate these works’ orthodoxy, we must first define what orthodox Christology even is. To over simplify, Christology may be understood as a spectrum of views regarding Christ. On one end is the heresy of Docetism, that Christ is fully divine and not at all human. On the other end is the heresy of Ebionism, that Christ is fully human and not at all divine. The orthodox position, as defined by the Fourth Ecumenical Council of Chalcedon, lies in the middle of the spectrum: that Christ is “united in one Person [prosopon] and subsistence [hypostasis]”1 and that this “unity of Person…is to be understood as existing in both the natures”,2 with the two natures being “perfect in Godhead and perfect in manhood”.3 Where a work falls on this spectrum partially depends on how much emphasis is placed on Christ’s humanity (leans towards Ebionism) or Christ’s divinity (leans towards Docetism). -
The Role and Status of the Catholic Church in the Church-State Relationship Within the Roman Empire from A.D
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2009 The Role and Status of the Catholic Church in the Church-State Relationship Within the Roman Empire from A.D. 306 to 814 Jean Carlos Zukowski Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Catholic Studies Commons, and the History of Christianity Commons Recommended Citation Zukowski, Jean Carlos, "The Role and Status of the Catholic Church in the Church-State Relationship Within the Roman Empire from A.D. 306 to 814" (2009). Dissertations. 174. https://digitalcommons.andrews.edu/dissertations/174 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. Thank you for your interest in the Andrews University Digital Library of Dissertations and Theses. Please honor the copyright of this document by not duplicating or distributing additional copies in any form without the author’s express written permission. Thanks for your cooperation. Andrews University Seventh-day Adventist Theological Seminary THE ROLE AND STATUS OF THE CATHOLIC CHURCH IN THE CHURCH-STATE RELATIONSHIP WITHIN THE ROMAN EMPIRE FROM A.D. 306 TO 814 A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Jean Carlos Zukowski July 2009 TABLE OF CONTENTS LIST OF ABBREVIATIONS ............................. viii Chapter I. INTRODUCTION ................................ 1 Background of the Problem ........................ 1 Statement of the Problem .......................... 4 Purpose .................................... 6 Justification for the Research ....................... -
Christology in Chalcedon: Stantinople (381)
STR 11.2 (Fall 2020): 5–27 6 SOUTHEASTERN THEOLOGICAL REVIEW by Arianism found an immediate credal solution in the first ecumenical Council of Nicaea (325), which creed required further clarification, also with regard to the Holy Spirit, at the second ecumenical Council of Con- Christology in Chalcedon: stantinople (381). The third ecumenical Council of Ephesus (431) did not revise the creed per se but deposed Nestorius, the Patriarch of Constan- Creed and Contextualization tinople, for denying the application of the term Theotokos to Mary. Ques- tions regarding the humanity of Christ, the deity of Christ, and the unity Malcolm B. Yarnell III of Christ were now at the forefront. The fourth ecumenical council at Southwestern Baptist Theological Seminary Chalcedon was convened in 451 by the new emperor to restore the reli- gious unity lost during the violent second Council of Ephesus in 449. In this essay, the author rehearses the contextual theology of the Council of Chalcedon Alas, although “Marcian wished to impose his own version of a Christian in order to derive lessons for contemporary Christianity. After defining theology and ‘world order,’” he “in fact, created a hotbed for ideological and religious history as inextricable, the troubled search for dogmatic unity regarding the identity of frictions for centuries to come.” 2 Subsequent ecumenical councils fo- Jesus Christ among the pro-Nicene fathers is traced through the two councils of Ephesus cused upon the Christological questions prompted by Chalcedon. (431 and 449) and through Chalcedon (451). A theological analysis of the Formula On the other hand, contextually , Chalcedon served as a historical crisis of Chalcedon compares favorably with its varied reception by diverse Christian churches. -
DOCTRINE 4: CHRISTOLOGICAL HERESIES Throughout Christian History There Have Been a Number of Theories About How Jesus Could Be Human and Divine
CALL TO ARMS • SOLDIERSHIP TRAINING FOR THE SALVATION ARMY • LEADER’S NOTES • viii DOCTRINE 4: CHRISTOLOGICAL HERESIES Throughout Christian history there have been a number of theories about how Jesus could be human and divine. In the first three centuries the church councils came to the prayerful conclusion that Jesus was “truly God” and “truly man”. He had a divine nature and a human nature. The two natures existed in the one person, “without confusion, unchangeably, indivisibly and inseparably”. The Chalcedonian definition makes clear that“the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son”. Many people challenged this view over the years and so we have a good list of all the ways in which we can have a sub-par understanding of the two natures of Christ. These views have been defined by the church since those times as “heresies”. Name Summary Problem Adoptionism / The belief that Jesus was born only as human (not Denies Christ’s Divinity Psilanthropism divine) and that he was a very virtuous man, and was later adopted as “Son of God” when the Spirit descended on him at His baptism. Apollinarism The belief that Jesus had a human body and soul, but Diminishes the two natures a divine mind. Arianism The belief that Jesus was not divine, but a created Denies Christ’s Divinity being. And that he had a beginning in time and was given the title “Son of God” as a courtesy.