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Nestorianism 1 Nestorianism
Nestorianism 1 Nestorianism For the church sometimes known as the Nestorian Church, see Church of the East. "Nestorian" redirects here. For other uses, see Nestorian (disambiguation). Nestorianism is a Christological doctrine advanced by Nestorius, Patriarch of Constantinople from 428–431. The doctrine, which was informed by Nestorius' studies under Theodore of Mopsuestia at the School of Antioch, emphasizes the disunion between the human and divine natures of Jesus. Nestorius' teachings brought him into conflict with some other prominent church leaders, most notably Cyril of Alexandria, who criticized especially his rejection of the title Theotokos ("Bringer forth of God") for the Virgin Mary. Nestorius and his teachings were eventually condemned as heretical at the First Council of Ephesus in 431 and the Council of Chalcedon in 451, leading to the Nestorian Schism in which churches supporting Nestorius broke with the rest of the Christian Church. Afterward many of Nestorius' supporters relocated to Sassanid Persia, where they affiliated with the local Christian community, known as the Church of the East. Over the next decades the Church of the East became increasingly Nestorian in doctrine, leading it to be known alternately as the Nestorian Church. Nestorianism is a form of dyophysitism, and can be seen as the antithesis to monophysitism, which emerged in reaction to Nestorianism. Where Nestorianism holds that Christ had two loosely-united natures, divine and human, monophysitism holds that he had but a single nature, his human nature being absorbed into his divinity. A brief definition of Nestorian Christology can be given as: "Jesus Christ, who is not identical with the Son but personally united with the Son, who lives in him, is one hypostasis and one nature: human."[1] Both Nestorianism and monophysitism were condemned as heretical at the Council of Chalcedon. -
The Origin of the Terms 'Syria(N)'
Parole de l’Orient 36 (2011) 111-125 THE ORIGIN OF THE TERMS ‘SYRIA(N)’ & SŪRYOYO ONCE AGAIN BY Johny MESSO Since the nineteenth century, a number of scholars have put forward various theories about the etymology of the basically Greek term ‘Syrian’ and its Aramaic counterpart Sūryoyo1. For a proper understanding of the his- tory of these illustrious names in the two different languages, it will prove useful to analyze their backgrounds separately from one another. First, I will discuss the most persuasive theory as regards the origin of the word ‘Syria(n)’. Secondly, two hypotheses on the Aramaic term Sūryoyo will be examined. In the final part of this paper, a new contextual backdrop and sharply demarcated period will be proposed that helps us to understand the introduction of this name into the Aramaic language. 1. THE ETYMOLOGY OF THE GREEK TERM FOR ‘SYRIA(N)’ Due to their resemblance, the ancient Greeks had always felt that ‘Syr- ia(n)’ and ‘Assyria(n)’ were somehow onomastically related to each other2. Nöldeke was the first modern scholar who, in 1871, seriously formulated the theory that in Greek ‘Syria(n)’ is a truncated form of ‘Assyria(n)’3. Even if his view has a few minor difficulties4, most writers still adhere to it. 1) Cf., e.g., the review (albeit brief and inexhaustive) by A. SAUMA, “The origin of the Word Suryoyo-Syrian”, in The Harp 6:3 (1993), pp. 171-197; R.P. HELM, ‘Greeks’ in the Neo-Assyrian Levant and ‘Assyria’ in Early Greek Writers (unpublished Ph.D. dissertation; University of Pennsylvania, 1980), especially chapters 1-2. -
4. Spread and Diversity of Christianity
1 Spread of Christianity outside Greco-Roman world Matthew 28:16-20 The Great Commission 16 Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. 17 And when they saw him they worshiped him, but some doubted. 18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” We should aware of the widespread of the Gospel beyond places we thought it may have gone. 2 Late Roman Empire, A. D. 117 3 Christianity Spread: Copts to Africa, Nestorians Asia, Irish to Germans Irish monks à Copts Coptic Christians in Egypt 5 Christ & disciples. Painted panel in Coptic museum, Cairo Coptic Christians today: c.16 million: c.12 million Egypt + c.3-4 million abroad (Diaspora) 6 Origin & Spread of Copts “Coptic”= Afroasiatic language 1st Christians in Egypt mainly Alexandrian Jews (ex. Theophilus, whom Saint Luke the Evangelist addresses in introductory chapter of his gospel. Church of Alexandria founded by Saint Mark: native Egyptians (not Greeks or Jews) embraced Christian faith. Christianity spread throughout Egypt within half a century. Fragments of New Testament found in Middle Egypt, dating from 200 AD, Gospel of John in Coptic, found in Upper Egypt dating to 1st half- 2nd century. -
School of Antioch
SCHOOL OF ANTIOCH LECTURES IN THE SCHOOL OF ANTIOCH 2003 FR. TADROS Y. MALATY 1 SCHOOL OF ANTIOCH SCHOOL OF ANTIOCH AND THE CONTEMPORARY CHURCH I hope in the Lord that I give a brief idea concerning the concept of “school” in the Early Church, the main Christian schools appeared in the East and the West, the characteristics of the Antiochene School, and the Fathers of the Antiochene School. Here, I mention to the importance of these schools, especially the Alexandrian and the Antiochene Schools. 1. The early Fathers of the Alexandrian School present to us how we deal with science and philosophy and to witness to our Gospel among the well-educated people. 2. The later Fathers of the same school present to us how we defend our faith, especially against the heretics in a soteriological attitude, or in pastoral goal. In other words, our defense for faith is not aim in itself, but it is for the spiritual of the believers, and for gaining ever the heretics and their followers. 3. The moderate Fathers of the Antiochene School present to us a living image of the importance of the historico-grammatical interpretation of the holy Scripture. We cannot ignore the differences between the two schools, but I hope that this book explains the need of the contemporary Church to the attitudes of the two schools together, under the guidance of the power to witness to the Gospel in all circumstances and explain the word of God in its deep spiritual meanings without ignoring the historical and grammatical meanings. -
157 Alessandro Mengozzi, Ed., Religious Poetry in Vernacular Syriac from Northern Iraq (17Th–20Th Centuries). an Anthology, CS
BOOK REVIEWS Alessandro Mengozzi, ed., Religious Poetry in Vernacular Syriac from Northern Iraq (17th–20th Centuries). An Anthology, CSCO 627–628 / Syr. 240–241 (Louvain: Peeters, 2011). Pp. xx + 129, €65; pp. xxiv + 163; €60. AARON MICHAEL BUTTS, YALE UNIVERSITY The two volumes under review contain editions and English translations of seven poems dating from the early seventeenth to the late twentieth century. The poems are written in what the editor terms ‘Vernacular Syriac’ (or ‘Sureth’, from Classical Syriac surāʾit ‘in Syriac’), which encompasses a variety of North-Eastern Neo- Aramaic dialects that were spoken, and occasionally written, by East-Syriac authors, whether Church of the East or Chaldean, in Northern Iraq. All of the poems belong to the dorekta genre, which is generally characterized by stanzas of 3, 4, or 6 metered, rhyming lines. The poems in the volumes expand the scope of the editor’s earlier collection of seventeenth-century dorekta poems by Israel of Alqosh and Joseph of Telkepe, which appeared in the same series.1 Each of the seven poems is presented in a critical edition in East-Syriac script (the denotation of vowels follows the manuscripts) and English translation along with an introduction. The poems are arranged in chronological order. The earliest poem in the collection, and possibly the earliest dated example of the dorekta genre extant, is On Repentance. In two of the three manuscripts, it is attributed to a certain Hormizd of Alqosh, who may tentatively be identified as the son of the well-known Israel of Alqosh. The text stands in the tradition of East-Syriac penitential hymns, and it contains numerous exempla drawn from the Old and New Testaments. -
A NEW STUDY of THEODORE of MOPSUESTIA M. Robert
NOTES A NEW STUDY OF THEODORE OF MOPSUESTIA M. Robert Devreesse has devoted himself for many years to the study of Theodore of Mopsuestia, and his devotion has borne fruit in a number of published texts and periodical articles. The bishop of Mopsuestia is a mys terious and intriguing figure. Highly esteemed by his contemporaries, he was condemned as a heretic 125 years after his death. His works, as those of a heretic, have mostly perished; and he has borne the reputation, for 1400 years, of the father of Nestorianism, the patron of Pelagianism, and the first rationalist interpreter of the Bible. Must we conclude, Devreesse asks, that his contemporaries had lost all Christian sense? To solve the problem, there has been nothing but fragments of his works, the Acts of the Fifth Ecumenical Council, and the judgments, intensely partisan one way or the other, of his defenders and attackers. Devreesse does not offer the present work as a definitive study,1 but rather as a recapitulation of the work done by himself and others in recent years. The question he asks here is: Did Theodore sustain the errors at tributed to him? And how did the balance of opinion finally turn and remain fixed against him? Recent discoveries of the works of Theodore, in the study of which Devreesse has been prominent, have cast new light on the problem; of special importance are Theodore's commentary on the Gospel of St. John, his catechetical homilies, and extensive fragments of his commentaries on the Psalms and on Genesis. This book was preceded in 1946 by the article of E. -
The Council of Chalcedon and the Armenian Church
THE COUNCIL OF CHALCEDON AND THE ARMENIAN CHURCH KAREKIN SARKISSIAN Prelate, Armenian Apostolic Church of America A PUBLICATION OF The Armenian Church Prelacy NEW YORK Copyright© 1965 by Archbishop Karekin Sarkissian Preface to the Second Edition Copyright © 1975 by The Armenian Apostolic Church of America Ail rights reserved Printed in U.S.A. Library of Congress Cataloging in Publication Data Sarkissian, Karekin, Bp. The Council of Chalccdon and the Armenian Church. Bibliography: p. Includes indexes. i. Armenian Church. 2. Chalccdon, Council of, 451. I. Title. S25 1975 28i'.62 75-28381 To the beloved memory of His Holiness ZAREHI Catholicos of the Great House of Cilicia (1915-1963) In. humble recognition of his sacrifice for the Armenian Church and Nation CONTENTS page FOREWORD xi MAPS I Armenia in the fourth and fifth centuries xiv il Christianity in Syria and Mesopotamia in the fifth and sixth centuries xv EXPLANATORY NOTES xvii INTRODUCTION i The Problem and its Significance i n The Traditional View 6 in Recent Critical Approach 14 1. CHALCEDON AFTER CHALCEDON i Some Significant Aspects of the Council of Chalcedon 25 n Some Aspects of Post-Chalcedonian History 47 2. THE HISTORICAL BACKGROUND (i): The Political Situation 61 3. THE HISTORICAL BACKGROUND (2): The Ecclesiastical Situation Before the Council of Ephesus 75 i The First Four Centuries 76 n The First Three Decades of the Fourth Century 85 4. THE HISTORICAL BACKGROUND (3): The Ecclesiastical Situation between the Council of Ephesus and the Council of Chalcedon 111 5. THE HISTORICAL BACKGROUND (4) The Ecclesiastical Situation after the Council of Chalcedon 148 6. -
Backgrounds of Early Christianity PDF Book
BACKGROUNDS OF EARLY CHRISTIANITY PDF, EPUB, EBOOK Everett Ferguson | 648 pages | 04 Nov 2003 | William B Eerdmans Publishing Co | 9780802822215 | English | Grand Rapids, United States Backgrounds of Early Christianity PDF Book Magic and Maledictions. Plutarch C AD 50after Christianity originated with the ministry of Jesus , a Jewish teacher and healer who proclaimed the imminent kingdom of God and was crucified c. The Pauline epistles were circulating in collected form by the end of the 1st century. These and other discoveries exposed major difficulties with the understanding of the heavens that had been held since antiquity, and raised new interest in radical teachings such as the heliocentric theory of Copernicus. As I am still reading the Nowadays we are able to go to church and sit down comfortably to attend our mass. Reading and Studying of Books. Search by title, catalog stock , author, isbn, etc. Hooves clunk and cart wheels grind and echo from the street while drivers shout, vendors call and neighbors gather and converse. During the early 5th century, the School of Edessa had taught a Christological perspective stating that Christ's divine and human nature were distinct persons. Martin Luther initiated the Reformation with his Ninety-five Theses in Proselytes and Godfearers. Retrieved 28 October Criticism of atheism was strictly forbidden and sometimes lead to imprisonment. Although many Hellenistic Jews seem to have had images of religious figures, as at the Dura-Europos synagogue , the traditional Mosaic prohibition of "graven images" no doubt retained some effect, although never proclaimed by theologians. The relationship between Nazism and Protestantism, especially the German Lutheran Church , was complex. -
East Syriac Theological Instruction and Anti-Chalcedonian Identity in Nisibis in Late Antiquity
vol.11 issue 3 December 2019 Lost for Words: Chalcedonian Christology Revisited Im Nebel der Worte: die Christologie von Chalcedon Lost for Words: Chalcedonian Christology Revisited Christology Chalcedonian Words: for Lost Review of Ecumenical Studies • Sibiu vol. 11 • issue 3 • December 2019 Lost for Words: Chalcedonian Christology Revisited Im Nebel der Worte: die Christologie von Chalcedon guest editors Sebastian Mateiescu, Florin George Călian The Institute for Ecumenical Research, Lucian Blaga University of Sibiu Institut für Ökumenische Forschung, Lucian Blaga Universität Hermannstadt RES • Review of Ecumenical Studies • Sibiu Academic Board / Wissenschaftlicher Beirat HE Laurenţiu Streza, Metropolitan of Transylvania/Lucian Blaga University of Sibiu Bischof Reinhart Guib, Evangelische Kirche A.B. in Rumänien Luigino Bruni, LUMSA University, Rome Nicolas Cernokrak, Saint-Serge Institute of Orthodox Theology, Paris Piero Coda, Sophia University Institute, Loppiano/Florence Walter Dietrich, Universität Bern Basilius Groen, Karl-Franzens-Universität Graz Ioan Ică jr, Lucian Blaga University of Sibiu Pantelis Kalaitzidis, Volos Academy for Theological Studies, Volos, Greece Bischof em. Christoph Klein, Evangelische Kirche A.B. in Rumänien/ Lucian Blaga University of Sibiu Paul Niedermaier, Romanian Academy Hermann Pitters, Lucian Blaga University of Sibiu Mary Anne Plaatjies Van Huffel, Stellenbosch University, South Africa Sr Éliane Poirot ocd, Monastère de Saint-Rémy / Schitul Stânceni Erich Renhart, Karl-Franzens-Universität Graz -
The School of Nisibis at the Transition of the Sixth-Seventh Century
'EDESSA GREW DIM AND NISIBIS SHONE FORTH': THE SCHOOL OF NISIBIS AT THE TRANSITION OF THE SIXTH-SEVENTH CENTURY G J. REININK 'Edessa grew dim and Nisibis shone forth'. In this metaphor, a teacher or alumnus of the School of Nisibis1 at the end of the sixth century expressed the opinion of his community that this famous in stitution in the Persian Empire had taken over the torch of the true and orthodox teaching of the School of Edessa, after the Byzantine Empire had fallen into theological error in the fifth century.2 At the time these words were spoken, the School of Nisibis had attained the pinnacle of its fame and success as the 'centre of learning' par excel lence of the East Syrian, Persian church. Many teachers active in theological, philosophical and secular disciplines were connected with it,3 and the flow of students from the most varied locations within and beyond the Sassanid Empire had never been so great.4 1 The most comprehensive study of the School of Nisibis is the History of the School of Nisibis by A. Vööbus, CSCO 266, Subs. 26 (Louvain 1965). For the older works, see Vööbus' bibliography, and, in addition, J.-M. Fiey, Nisibe, métropole syriaque orientale et ses suffragants des origines à nos jours, CSCO 388, Subs. 54 (Louvain 1977) 16, n.3. 2 Barhadbesabba, Cause de la fondation des écoles, éd. A. Scher, PO IV/4, 386, //.9-10/11-13 (see further below, notes 13, 15, 16). For the 'School of the Persians' in Edessa, see E.R. -
The Doctrine of Knowledge in Isaac of Niniveh and the East Syriac
UNIVERSITÀ DEGLI STUDI DI PADOVA C ORSO DI DOTTORATO IN STUDI STORICI, GEOGRAFICI, ANTROPOLOGICI SCUOLA DI DOTTO RATO DI RICERCA IN STUDI STORICI E STORICO - R ELIGIOSI PADOVA XXVIII CICLO The Doctrine of Knowledge in Isaac of Niniveh and the East Syri ac Theology of the 7 - 8 th Century Direttore della Scuola : Maria Cristina La Rocca Coordinatore d’indirizzo: Walter Panciera Supervisore : Ch.mo Prof. Paolo Bettiolo Dottorand o Valentin - Cosmin Vesa 1050110 2015 Introduction One of the mo st popular monastic authors w ith a nearly universal spread along time is Isaac of Niniveh, a Syriac author of the late 7 th century, who belonged to the Church of the East. The great importance of this author is indicated by at least three aspects: firstly, Isaac of Niniveh is a very good example of the ecumenical role played by the Eastern Syriac monastic literature: coming from a religious community which both Chalcedonians and non - Chalcedonians have traditionally described as “Nestorian”, his writings wer e translated soon after his death throughout all the Christian world (all three Christological traditions). The second aspect comes out of his belonging to the so - called “third theological tradition”, the Syriac (Semitic) school (next to Byzantine and Lati n), in a time of synthesis with the Byzantine tradition, rediscovered by scholars in recent times. And t hirdly, Isaac’s writings provide important information about the religious monastic ambient in the Persian territory in a time of turbulence caused by t he arrival of the Muslim powers , as well as by internal schisms or the proselytism of the Western Syriac community. -
AN INTRODUCTION to CHURCH HISTORY: from the BEGINNINGS to 1500
AN INTRODUCTION TO CHURCH HISTORY: from THE BEGINNINGS to 1500 COURSE TEXTBOOK This textbook is based principally on: Williston Walker, A History of the Christian Church, (Charles Scribner’s Sons, New York 1918) Also included herein are selections and material adapted from the following sources: Chadwick, Henry The Early Church, Revised Edition. (Penguin, 1993) Deansly, Margaret, A History of the Medieval Church, 590-1500. (Routledge. London. 1989) Dysinger, Luke, “Early Christian Monasticism”, The Encyclopedia of Ancient History 2010. Logan, F. Donald, A History of the Church in the Middle Ages, (Routledge, London. 2002) Vauchez, Andre, The Spir’ty of the Medieval West from the 8th to the 12th Century, (Cistercian, 1993). 1 2 CONTENTS 1. JESUS and the HELLENISTIC WORLD 6. LEADERSHIP and LITURGY [1.1]. The General Situation; 5 [6.1]. The Hierarchical Development Of 47 [1.2]. The Jewish Background; 10 The Church . [6.2]. Public Worship And Sacred [1.3]. Jesus and the Disciples; 13 49 Seasons [[2.1]2. p.92 ] 1 2. THE APOSTOLIC CHURCH [6.3]. Baptism 50 [2.1]. The Palestinian Christian [6.4]. The Eucharist. 51 Communities 15 [6.5]. Forgiveness Of Sins 52 [2.2]. Paul and Gentile Christianity 17 [6.6]. Sinners in the Church 54 [2.3]. The Close of the Apostolic Age 20 [2.4]. The Interpretation of Jesus 21 7. PERSECUTION and TRANSFORMATION 3. GENTILE CHURCH and ROMAN [7.1]. Rest And Growth, 260-303 55 EMPIRE [7.2]. Rival Religious Forces 55 [3.1]. Gentile Christianity of the Second Century 25 [7.3]. The Final Struggle 56 [7.4].