DOCSLIB.ORG

Severus of Antioch As Theologian, Dogmatician, Pastor, and Hymnographer

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Severus of Antioch As Theologian, Dogmatician, Pastor, and Hymnographer QL 92 (2011) 361-375 doi: 10.2143/QL.92.4.2164152 © 2011, all rights reserved SEVERUS OF ANTIOCH AS THEOLOGIAN, DOGMATICIAN, PASTOR, AND HYMNOGRAPHER A Consideration of His Work on the Feast of the Ascension1 The homilies and hymns of Severus, patriarch of Syrian Antioch from 512-518, are a precious source for the history of the liturgy in Antioch and for the church in late antiquity in general.2 A dedicated opponent of the Council of Chalcedon, Severus was a monk, lobbyist, preacher, hymnographer, letter-writer, theologian, and pastor.3 Even during the 1. This paper grew out of a contribution to the International Workshop on Ascension and Pentecost Sermons in Late Antique Christianity, organized by Professor Johan Leemans and Dr Richard Bishop on 28 and 29 November 2011 at KU Leuven. I am grateful to the organizers and to participants in the workshop for a generous and fruitful exchange of ideas. 2. See Anton Baumstark, “Das Kirchenjahr in Antiocheia zwischen 512 und 518,” Römische Quartalschrift 11 (1897) 31-66; Maurice Brière, Introduction à toutes les homélies, PO 29/1, 50-62; Geoffrey J. Cuming, “The Liturgy of Antioch in the Time of Severus (513-518),” in Time and Community. In Honor of Thomas Julian Talley, ed. J. Neil Alexander (Washington, DC: Pastoral Press, 1990) 83-103; Frédéric Alpi, La route royale: Sévère d’Antioche et les Églises d’Orient (512-518). Vol. 1: Texts. Vol. 2: Sources et Documents, Bibliothèque archéologique et historique, 188 (Beirut: Ifpo, 2009) esp. vol. 1, 63-194; Wendy Mayer and Pauline Allen, The Churches of Syrian Antioch 300-638 CE, Late Antique History and Religion, 5 (Leuven: Peeters, 2012). 3. On Severus see the foundational work by Joseph Lebon, Le Monophysisme sévérien: Étude historique, littéraire et théologique sur la résistance monophysite au Concile de Chalcédoine jusqu’à la constitution de l’Église jacobite (Louvain: Josephus Van Linthout, 1909); revised in idem, “La Christologie du monophysisme syrien,” in Das Konzil von Chalkedon: Geschichte und Gegenwart, vol. 2, ed. Alois Grillmeier and Heinrich Bacht (Würzburg: Echter, 1951) 425-580; Roberta C. Chesnut, Three Monophysite Christologies: Severus of Antioch, Philoxenus of Mabbug and Jacob of Sarug (Oxford: Oxford University Press, 1976) 9-56; Alois Grillmeier, Christ in Christian Tradition. Vol. 2: From the Council of Chalcedon (451) to Gregory the Great (590-604). Part Two: The Church of Constantinople in the Sixth Century (London/Louisville, KY: Mowbray and Westminster John Knox Press, 1995), with Theresia Hainthaler, trans. John Cawte and Pauline Allen, 17-173; Ian R. Torrance, Christology after Chalcedon: Severus of Antioch and Sergius the Monophysite (Norwich: The Canterbury Press, 1998), repr. as The Correspondence of Severus and Sergius, Texts 362 Pauline Allen twenty-year exile that followed his banishment from the patriarchate of Antioch in 518, Severus was active. From his time in office we have 125 homilies, surviving for the most part only in Syriac translations from the Greek, that illustrate liturgical life in sixth-century Antioch and its vicinity. In addition, hymns for various feast-days and events like natural disasters, wars, and funerals have come down to us, again in Syriac translations. From Severus we have three homilies4 and five hymns5 on the Ascension, making this the only corpus of liturgical pieces on the feast from the Greek East from the sixth to the eighth centuries.6 In addition, there is one homily and one hymn on the Feast of Mid-Pentecost,7 a somewhat curious, regionally restricted, and, in many locations, short- lived celebration that was meant to bridge the liturgical gap half-way between Easter and Pentecost.8 It is my intention in this paper to situate all these works as far as possible in their Greek-speaking liturgical and theological contexts, bearing in mind that we have to rely on Syriac translations.9 from Christian Late Antiquity, 11 (Piscataway, NJ: Gorgias Press, 2011); Pauline Allen and C. T. Robert Hayward, Severus of Antioch, The Early Church Fathers (London/New York: Routledge, 2004). 4. Homilies 24 and 47, ed. Maurice Brière and François Graffin, PO 37/1 (Turnhout: Brepols, 1975) 134-145, and PO 35/3 (Turnhout: Brepols, 1969) 304-315, respectively; and Homily 71, ed. Maurice Brière, PO 12/1 (Turnhout: Brepols, 1985) 52-70. 5. These are Hymns 103-i-IV, 104-ii-III, 105-iii-VI, 106-iv-IV, and 107-v-VII, all edited with English translation by Ernest W. Brooks, PO 6/1 (Turnhout: Brepols, 1971) 141-146. 6. There is no recent comprehensive treatment of the Ascension feast and its place in the post-paschal liturgical cycle. See, however, Georg Kretschmar, “Himmelfahrt und Pfingsten,” Zeitschrift für Kirchengeschichte Vierte Folge, 66 (1954-1955) 209-253; Robert Cabié, La Pentecôte: L’évolution de la Cinquantaine pascale au cours des cinq premiers siècles, Bibliothèque de Liturgie (Tournai: Desclée, 1965); Alfons Weiser and Horst Georg Pöhlmann, “Himmelfahrt Christi. I: Neues Testament. II: Kirchengeschichtlich/Systematisch-theologisch,” Theologische Realenzyklopädie 15 (1986) 330-341; Harald Buchinger, “Pfingsten,” Reallexikon für Antike und Christentum, forthcoming. 7. Homily 46, ed. Maurice Brière and François Graffin, PO 35/3 (Turnhout: Brepols, 1969) 288-303; Hymn 102-i-V, ed. Brooks, PO 6/1, 140. 8. See the exhaustive study on this feast by Hubertus R. Drobner, “Die Festpredigten der Mesopentecoste in der alten Kirche,” Augustinianum 33 (1993) 137-170 (= Richerche patristiche in onore di Dom Basil Studer). 9. On which see Christopher J. A. Lash, “Techniques of a Translator: Worknotes on the Methods of Jacob of Edessa in Translating the Homilies of Severus of Antioch,” in Überlieferungsgeschichtliche Untersuchungen, ed. Johannes Dümmer, Johannes Irmscher, and Kurt Treu, Texte und Untersuchungen zur altchristlichen Literatur, 125 (Berlin: Akademie-Verlag, 1981) 365-383. Severus of Antioch on the Feast of the Ascension 363 Homilies10 Homily 24 on the Ascension was delivered on Thursday, 16 May 513. In its title we are told that not only the feast-day itself will be commemorated but also the gift of a purple robe from the emperor Anastasius (491-518).11 At the outset Christ’s earthly pedigree is briefly given: he is the Son of Man, the son of Mary, of Bethlehem and of Nazareth, who has gone up into heaven. In these celestial realms, among the spiritual and bodiless armies, he is both a foreigner and not a foreigner, in that for the first time he is occupying a familiar throne in his earthly body, while, in becoming human without change as a result of the incarnation, he had in fact never left heaven, even as he was mixing with human beings.12 These observations are then put into the perspective of the divine economy, now accomplished on this feast-day, which dictated that while the Logos filled the earth before his incarnation, now in ascended human bodily form he is filling everything, and at the same time raising human beings towards a life in heaven with him. The soteriological theme that Christ’s bodily ascension presages that of humanity recurs in Severus’ thought and was part of the Ascension tradition; it is borne out by the patriarch here by reference to Ephesians 2:6, 7: He raised us up with him, and made us sit with him in the heavenly places in Christ Jesus…13 This redemption of the human race from the curse of expulsion from Paradise, from its capitulation to Satan, demons, human passions, and idolatry, says Severus, has been effected 10. On Severus as a homilist see Baumstark, “Das Kirchenjahr” (a negative view); Hans-Joachim Höhn in Grillmeier, Christ in Christian Tradition, vol. 2/2, 128-147 (presenting Severus simply as a dogmatician); commendatory in Alexandre Olivar, “Sever d’Antioquia et la història de la predicació,” Rivista Catalana di Teologia 5 (1980) 403-442; idem, La Predicación Cristiana Antigua, Biblioteca Herder: Sección de teología y filosofía (Barcelona: Editorial Herder, 1991) 180-201; cf. Pauline Allen, “Severus of Antioch and the Homily: The End of the Beginning?,” in The Sixth Century – End or Beginning?, ed. Pauline Allen and Elizabeth Jeffreys, Byzantina Australiensia, 10 (Brisbane: Australian Association for Byzantine Studies, 1996) 165-177; eadem, “A Bishop’s Spirituality: The Case of Severus of Antioch,” in Prayer and Spirituality in the Early Church, ed. Pauline Allen, Raymond Canning, and Lawrence Cross, vol. 1 (Brisbane: Centre for Early Christian Studies, 1998) 169-180; René Roux, L’exégèse biblique dans les Homélies Cathédrales de Sévère d’Antioche, Studia Ephemeridis Augustinianum, 84 (Rome: Institutum Patristicum Augustinianum, 2002); Youhanna Nessim Youssef, “The Coptic Marian Homilies of Severus of Antioch,” Bulletin de la Société d’Archéologie Copte 43 (2004) 127-140. On early Christian homilies in general see the survey in Federico Fatti, “Predicazione,” Nuovo Dizionario Patristico e di Antichità Cristiane. Vol. 3: P-Z (Genoa/Milan: Marietti, 2008) 4257-4298 (with lit.). 11. PO 37/1, 135. 12. This is a quotation from Baruch 3:38 that occurs later in the homily as well, and may have been part of the readings of the day. For the contents see PO 37/1, 135. 13. PO 37/1, 135. 364 Pauline Allen precisely by the incarnation of the second Adam, who was one before the incarnation, and afterwards one from two natures. This emphasis on one from two is, of course, a typical anti-Chalcedonian theological statement about the incarnation,14 and one with which the patriarch of Antioch gladly continues. As usual, the emphasis is on the hypostatic union of the Logos, through the Spirit and Mary, with a body consubstantial with ours, except for sin (cf. Heb 4:15), a hit against the docetic doctrine, and on the fact that, against the Apollinarians, Christ is said to have had a human intelligence.
Load more

Recommended publications
  • Abraham (Hermit) 142F. Aristode 160 Acacius (Bishop Atarbius (Bishop Of
    INDEX Abraham (hermit) 142f. Aristode 160 Acacius (bishop Atarbius (bishop of Caesarea) 80f., 86f., of Neocaesarea) 109f., 127 91 Athanasius 63, 67ff., 75 Acacius (bishop Athanasius of Balad 156, 162 of Beroea) 142ff. Athenodorus (brother Aelianus 109 of Gregory al-Farabi 156 Thaumaturgus) 103, 105, Alexander (bishop 133 of Comana) I 26f., 129, Athens 120 132 Augustine 9-21, 70 Alexander (of the Cassiciacum Dialogues 9, 15ff. "Non-Sleepers" Corifessions 9-13, 15, monastery) 203, 211 18, 20f. Alexander (patriarch De beata vita 16ff. of Antioch) 144 De ordine 16ff. Alexander of Retractions 19 Abonoteichos 41 Soliloquies 19f. Alexander Severus Aurelian (emperor (emperor 222-235) 47 270-275) 121 Alexandria 37, 39f., 64, Auxentios 205 82, 101, 104, 120, Babai 172 n. II, 126f., 129 173ff. n. 92, 143, Babylas 70 156, 215 Baghdad 156 Alexandrian Christology 68 Bardesanism/Bardesanites 147 Amaseia 128 Barhadbeshabba 'Arbaya 145 Ambrose 70, 91 Barnabas 203 n. 39 Basil of Caeserea 109f., 117, Anastasios (monk) 207 121ff., 126f., Anastasius (= Magundat) 171 131, 157, Ancyra 113 166 Andrew Kalybites 207 Basilides 32, 37ff. Andrew the Fool 203 Beroea 141, 142 Annisa 112f. Berytus 101, 103f., Antioch 82, 105, 120 I I If., 155, 160, 215 Caesarea (Cappadocia) 129 Antiochene theology 72f., 143 Caesarea (Palestine) 80ff., 87, Antiochos the African 205 91, 92, 100, Antony 63,69f., 101, 103ff., 75f. 120 Antony / Antoninus Cappadocia 46ff., 53, (pupil of Lucian) 65 122 Apelles 51 Carpocrates 32, 39, 41 Arius/ Arianism/ Arians 65ff., 80ff., Carthage 47,49, 51, 92, 148 53ff., 57f. 224 INDEX Cataphrygian(s) 50ff., 56, 59 David of Thessalonike 205 Chaereas (comes) 140 Dcmosthenes (vicarius Chalcedon 75 of Pontica) III Chosroes II 17Iff., 175, Diogenes (bishop 177, I 79f., of Edessa) 144 182, 184, Dionysius (pope 259~269) 106 188 Doctrina Addai 91 n.
    [Show full text]
  • Archaeology and History of Lydia from the Early Lydian Period to Late Antiquity (8Th Century B.C.-6Th Century A.D.)
    Dokuz Eylül University – DEU The Research Center for the Archaeology of Western Anatolia – EKVAM Colloquia Anatolica et Aegaea Congressus internationales Smyrnenses IX Archaeology and history of Lydia from the early Lydian period to late antiquity (8th century B.C.-6th century A.D.). An international symposium May 17-18, 2017 / Izmir, Turkey ABSTRACTS Edited by Ergün Laflı Gülseren Kan Şahin Last Update: 21/04/2017. Izmir, May 2017 Websites: https://independent.academia.edu/TheLydiaSymposium https://www.researchgate.net/profile/The_Lydia_Symposium 1 This symposium has been dedicated to Roberto Gusmani (1935-2009) and Peter Herrmann (1927-2002) due to their pioneering works on the archaeology and history of ancient Lydia. Fig. 1: Map of Lydia and neighbouring areas in western Asia Minor (S. Patacı, 2017). 2 Table of contents Ergün Laflı, An introduction to Lydian studies: Editorial remarks to the abstract booklet of the Lydia Symposium....................................................................................................................................................8-9. Nihal Akıllı, Protohistorical excavations at Hastane Höyük in Akhisar………………………………10. Sedat Akkurnaz, New examples of Archaic architectural terracottas from Lydia………………………..11. Gülseren Alkış Yazıcı, Some remarks on the ancient religions of Lydia……………………………….12. Elif Alten, Revolt of Achaeus against Antiochus III the Great and the siege of Sardis, based on classical textual, epigraphic and numismatic evidence………………………………………………………………....13. Gaetano Arena, Heleis: A chief doctor in Roman Lydia…….……………………………………....14. Ilias N. Arnaoutoglou, Κοινὸν, συμβίωσις: Associations in Hellenistic and Roman Lydia……….……..15. Eirini Artemi, The role of Ephesus in the late antiquity from the period of Diocletian to A.D. 449, the “Robber Synod”.……………………………………………………………………….………...16. Natalia S. Astashova, Anatolian pottery from Panticapaeum…………………………………….17-18. Ayşegül Aykurt, Minoan presence in western Anatolia……………………………………………...19.
    [Show full text]
  • Christian Historical Imagination in Late Antique Iraq
    OXFORD EARLY CHRISTIAN STUDIES General Editors Gillian Clark Andrew Louth THE OXFORD EARLY CHRISTIAN STUDIES series includes scholarly volumes on the thought and history of the early Christian centuries. Covering a wide range of Greek, Latin, and Oriental sources, the books are of interest to theologians, ancient historians, and specialists in the classical and Jewish worlds. Titles in the series include: Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity Andrew Radde-Gallwitz (2009) The Asceticism of Isaac of Nineveh Patrik Hagman (2010) Palladius of Helenopolis The Origenist Advocate Demetrios S. Katos (2011) Origen and Scripture The Contours of the Exegetical Life Peter Martens (2012) Activity and Participation in Late Antique and Early Christian Thought Torstein Theodor Tollefsen (2012) Irenaeus of Lyons and the Theology of the Holy Spirit Anthony Briggman (2012) Apophasis and Pseudonymity in Dionysius the Areopagite “No Longer I” Charles M. Stang (2012) Memory in Augustine’s Theological Anthropology Paige E. Hochschild (2012) Orosius and the Rhetoric of History Peter Van Nuffelen (2012) Drama of the Divine Economy Creator and Creation in Early Christian Theology and Piety Paul M. Blowers (2012) Embodiment and Virtue in Gregory of Nyssa Hans Boersma (2013) The Chronicle of Seert Christian Historical Imagination in Late Antique Iraq PHILIP WOOD 1 3 Great Clarendon Street, Oxford, OX2 6DP, United Kingdom Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries # Philip Wood 2013 The moral rights of the author have been asserted First Edition published in 2013 Impression: 1 All rights reserved.
    [Show full text]
  • The Waterway of Hellespont and Bosporus: the Origin of the Names and Early Greek Haplology
    The Waterway of Hellespont and Bosporus: the Origin of the Names and Early Greek Haplology Dedicated to Henry and Renee Kahane* DEMETRIUS J. GEORGACAS ABBREVIATIONS AND BIBLIOGRAPHY 1. A few abbreviations are listed: AJA = American Journal of Archaeology. AJP = American Journal of Philology (The Johns Hopkins Press, Baltimore, Md.). BB = Bezzenbergers Beitriige zur Kunde der indogermanischen Sprachen. BNF = Beitriige zur Namenforschung (Heidelberg). OGL = Oorpus Glossariorum Latinorum, ed. G. Goetz. 7 vols. Lipsiae, 1888-1903. Chantraine, Dict. etym. = P. Chantraine, Dictionnaire etymologique de la langue grecque. Histoire des mots. 2 vols: A-K. Paris, 1968, 1970. Eberts RLV = M. Ebert (ed.), Reallexikon der Vorgeschichte. 16 vols. Berlin, 1924-32. EBr = Encyclopaedia Britannica. 30 vols. Chicago, 1970. EEBE = 'E:rccr'YJel~ t:ET:ateeta~ Bv~avnvwv E:rcovowv (Athens). EEC/JE = 'E:rcuJT'YJfhOVtUn ' E:rccrrJel~ C/JtAOaocptufj~ EXOAfj~ EIsl = The Encyclopaedia of Islam (Leiden and London) 1 (1960)-. Frisk, GEJV = H. Frisk, Griechisches etymologisches Worterbuch. 2 vols. Heidelberg, 1954 to 1970. GEL = Liddell-Scott-Jones, A Greek-English Lexicon. Oxford, 1925-40. A Supplement, 1968. GaM = Geographi Graeci Minores, ed. C. Miiller. GLM = Geographi Latini Minores, ed. A. Riese. GR = Geographical Review (New York). GZ = Geographische Zeitschrift (Berlin). IF = Indogermanische Forschungen (Berlin). 10 = Inscriptiones Graecae (Berlin). LB = Linguistique Balkanique (Sofia). * A summary of this paper was read at the meeting of the Linguistic Circle of Manitoba and North Dakota on 24 October 1970. My thanks go to Prof. Edmund Berry of the Univ. of Manitoba for reading a draft of the present study and for stylistic and other suggestions, and to the Editor of Names, Dr.
    [Show full text]
  • The Discovery of Inscriptions and the Legitimation of New Cults
    Comp. by: pg2448 Stage : Proof ChapterID: 0001330948 Date:29/7/ 11 Time:12:47:09 Filepath:d:/womat-filecopy/0001330948.3D OUP UNCORRECTED PROOF – FIRST PROOF, 29/7/2011, SPi 11 The Discovery of Inscriptions and the Legitimation of New Cults Aude Busine The practice of inscribing texts on permanent media such as stone or bronze was probably one of the most characteristic and enduring practices in the Greco-Roman world. Today, these inscriptions con- stitute elements essential to our understanding and knowledge of ancient society. On the one hand, the everyday, ordinary aspect of these texts gives us a less idealized picture of the classical world; on the other hand, the materiality of the medium makes distant antiquity more real, more accessible. The discovery of new epigraphic evidence is always exciting, and gives scholars an opportunity to display their skill in deciphering. In antiquity, finding and re-using inscriptions, whether genuine or forged, played an important role in shaping and understanding the world: then as today, the reinterpretation of ancient inscribed texts allowed a reconstruction of the past, which was then employed as a way to manage the present. Poets, historians, and antiquarians quoted and discussed inscriptions, in both Greek and Latin, with a whole range of motives.1 This paper examines the circumstances in which inscriptions were discovered both in pagan and Christian antiquity and focuses on the ways they were used in the legitimation of new cults. 1 See the contributions of Higbie 1999; Tronson 2000; Boardman 2002 (index sv ‘inscriptions’); Haake 2004; Zizza 2006; Pownall 2008.
    [Show full text]
  • How Severus of Antioch's Writings Survived in Greek
    Saving Severus: How Severus of Antioch’s Writings Survived in Greek Yonatan Moss N THE SUMMER of 536, following a failed attempt to reach a compromise between the advocates and opponents of the I Council of Chalcedon, Emperor Justinian came down reso- lutely on the Chalcedonian side. He issued a novella ordering all extant writings of Severus, exiled patriarch of Antioch and leading spokesman of the anti-Chalcedonian cause, to be burned.1 Possessors of Severus’ works faced harsh punishment and the hands of scribes found copying them were to be am- putated.2 The novella was to be distributed to all metropolitan bishops, who, in turn, were tasked with making sure it was pub- licly posted in each and every church throughout the Empire.3 1 The literature on Severus is large. Some recent major studies are: Pauline Allen and C. T. R. Hayward, Severus of Antioch (London/New York 2004); Frédéric Alpi, La route royale: Sévère d’Antioche I–II (Beirut 2009); Yonatan Moss, Incorruptible Bodies: Christology, Society and Authority in Late Antiquity (Berkeley/Los Angeles 2016); John D’Alton and Youhanna Youssef (eds.), Severus of Antioch: His Life and Times (Leiden 2016). 2 For the relevant part of Nov. 42, Constitutio sacra contra Anthimum, Severum, Petrum et Zoaram, dated 6 August 536, see R. Schoell and G. Kroll, Corpus Juris Civilis III (Berlin 1928) 263–269, at 266. Nov. 42 came in the wake of a home synod led by Menas of Constantinople in the spring of 536, which anathematized Severus’ writings as “feeding off the venom of the serpent, the originator of evil (δράκων ἀρχέκακος)”: Mansi VIII 1142D.
    [Show full text]
  • Coptic Interpretations of the Fourth Ecumenical Council of Chalcedon
    1 1 Coptic interpretations of the Fourth Ecumenical Council Table of contents 1 The Chalcedon Crisis and Monophysitism 1.1 Introduction 1.2 Misunderstanding 1.3 Common Declaration 1.4 Monophysitism and the Council of Chalcedon 1.5 Two Different Traditions 1.6 Mia Physis 1.7 Mia Physis and Soteriology 1.8 Common Faith 1.9 Recent Efforts for Unity 1.10 Conclusion 2 Agreed Official Statements on Christology with the Catholic and Eastern Orthodox Churches 2.1 Eastern Orthodox Opponents of the Chambesy Union 3 Article by Fr. John S. Romanides 4 Chalcedon (An Analysis) 5 After Chalcedon - Orthodoxy in the 5th/6th Centuries 6 Pope Saint Dioscorus I of Alexandria (Coptic POV) 6.1 Related Saint: St. Timothy Aelurus of Alexandria 6.1.1 The Consecration of St. Timothy 6.1.2 The Murder of Proterius 6.1.3 The Exile of St. Timothy 6.1.4 The Return of St. Timothy from Exile 6.1.5 The Christology of St. Timothy of Alexandria 6.2 Related Event: The Martyrdom of Thirty Thousand Christians in Alexandria 6.3 Related Saint: St. Acacius, Patriarch of Constantinople 6.4 Pope Timothy III of Alexandria, Empress Theodora, and Patriarch Anthimus I of Constantinople 7 The Orthodox Christology of St. Severus of Antioch 8 The Humanity of Christ (What Oriental Orthodox Believe) 9 The One Will and the One Act, By HH Pope Shenouda III of Alexandria 10 Additional/Miscellaneous Notes 2 2 The Chalcedon Crisis and Monophysitism Monophysitism: Reconsidered Mia-Physis By Fr. Matthias F. Wahba St. Antonius Coptic Orthodox Church Hayward, California USA Introduction The Coptic Orthodox Church of Alexandria, in which I am a priest, is one of the Oriental Orthodox Churches.
    [Show full text]
  • Propagowanie Monoenergizmu Jako Wyzwanie Dla Tożsamości Niechalcedońskiego Chrześcijaństwa
    VOX PATRUM 38 (2018) t. 69 Oleksandr KASHCHUK* THE PROMOTION OF MIAENERGISM AS A CHALLENGE TO IDENTITY OF NON-CHALCEDONIAN CHRISTIANITY The late Roman Empire of the sixth and seventh centuries had become thoroughly Christian. However, in course of time disagreement concerning Christian belief became the force on the basis of which the Empire was inter- nally divided into different branches. By the sixth century the most significant religious groups were known as Chalcedonians and non-Chalcedonians – pre- dominantly Miaphysites and Nestorians1. Each group developed its own sense of self-consciousness depending on Christological doctrine: on the one hand, the Chalcedonians confessed the two natures of Christ united in one person of God the Logos, on the other hand the Miaphysites believed in one nature of Christ and Nestorians proclaimed the two natures in Christ to be separated. It led to different senses of identity. Such situation did not favor the political unification of the inhabitants of the Empire, which was in an ardent need of harmony, especially in the seventh century, while in the face of external danger of invasions from the Avars, Slavs, Persians and the Arabs2. * Oleksandr Kashchuk Ph.D. – Assistant Professor in the Department of History of the Middle Ages and Byzantium at the Faculty of History of Lviv Ivan Franko National University and As- sistant Professor in the Department of Theology at the Faculty of Philosophy and Theology of Lviv Ukrainian Catholic University; e-mail: [email protected]. 1 The process of development of divisions in the Byzantine Church was well described by Sławomir Bralewski.
    [Show full text]
  • Handbook 2017-2018 .Pages
    2017-2018 Parent/Student Handbook “Cultivating Christian Leaders in Scholarship, Virtue, and Faith” Member of the Association of Classical & Christian Schools 2507 Oliver Road, Monroe, Louisiana 71201 / (318)-805-0116 WWW.GENEVACLASSICAL.ORG !1 Table of Contents I. Mission, Vision, and Aesthetic Vision . p. 3 II. Statement of Faith . p. 6 Purpose . p. 6 Creeds . p. 6 Statement of Faith . p. 7 III. Board and Staff . p. 8 IV. Philosophy of Education . p. 9 General Philosophy . p. 9 Objectives and Standards . p.10 In Loco Parentis . p. 10 Biblical Discipline . p. 10 Grievances . p. 11 Lost Tools of Learning Chart . p. 12 V. Admissions . p. 13 VI Operations . p. 14 Student Conduct . p. 14 Discipline . p. 15 Homework Guidelines & Incompletes . p. 17 Student Promotion / Probation . p. 18 Grading . p. 19 Honors . p. 18 Attendance / Missed School Work. p. 20 Student Pick-up . p. 22 Uniform . p. 23 Dress Uniform . p. 27 Learning Disabilities . p. 28 Medication . p. 29 Sickness / Immunization . p. 29 Tuition . p. 29 Non-Discriminatory Statement . p. 30 Inclement Weather . p. 30 Athletic Policy . p. 31 The Gryphon . p. 32 Handbook Agreement for Parents and Students . p. 33 !2 I. Mission and Vision of Geneva Academy (added 7/15) Mission Geneva Academy, as a Christian ministry to families, provides a classical and Christian education that nurtures and trains students to know and to live in the world as the people of the Triune God and equips students to be virtuous, mature, and wise as they serve Him. !3 Vision We aim to graduate young men and women who think clearly and listen carefully with discernment and understanding; who reason persuasively and articulate precisely; who are capable of evaluating their entire range of experience in the light of the Scriptures; and who do so with eagerness in joyful submission to God.
    [Show full text]
  • The Byzantine Empire.Pdf
    1907 4. 29 & 30 BEDFORD STREET, LONDON . BIBLIOTECA AIEZAMANTULUI CULTURAL 66)/ NICOLAE BALCESCU" TEMPLE PRIMERS THE BYZANTINE EMPIRE bY N. JORGA Translated from the French by ALLEN H. POWLES, M.A. All rights reserved AUTHOR'S PREFACE THIs new history of Byzantium, notwithstanding its slender proportions, has been compiled from the original sources. Second-hand materials have only been used to compare the results obtained by the author with those which his pre- decessors have reached. The aim in. view has not been to present one more systematic chronology of Byzantine history, considered as a succession of tragic anecdotes standing out against a permanent background.I have followed the development of Byzantine life in all its length and breadth and wealth, and I have tried to give a series of pictures rather than the customary dry narrative. It may be found possibly that I have given insufficient information on the Slav and Italian neighbours and subjects of the empire.I have thought it my duty to adopt the point of view of the Byzantines themselves and to assign to each nation the place it occupied in the minds of the politicians and thoughtful men of Byzantium.This has been done in such a way as not to prejudicate the explanation of the Byzantine transformations. Much less use than usual has been made of the Oriental sources.These are for the most part late, and inaccuracy is the least of their defects.It is clear that our way of looking v vi AUTHOR'S PREFACE at and appreciatingeventsismuch morethat of the Byzantines than of the Arabs.In the case of these latter it is always necessary to adopt a liberal interpretation, to allow for a rhetoric foreign to our notions, and to correct not merely the explanation, but also the feelings which initiated it.We perpetually come across a superficial civilisation and a completely different race.
    [Show full text]
  • Forging the Crown 23
    The kingdom of Bithynia arose during the age 47 of Alexander and his successors, and, thanks to Centro Ricerche e Documentazione sull’Antichità Classica MONOGRAFIE its ambitious and charismatic kings, became the C.E.R.D.A.C. dominant power in the Propontic area within a few decades. This book explores its emergence through Monografie 47 an in-depth analysis of the surviving sources in order to reassess its role in the Hellenistic political 1. Piana Agostinetti P., Documenti per la protostoria della 28. Galimberti A., Adriano e l’ideologia del principato. landscape. Val d’Ossola S. Bernardo di Ornavasso e le altre necropoli 29. Bearzot C., Vivere da democratici. Studi su Lisia e la preromane. democrazia ateniese. 2. Ianovitz O., Il culto solare nella «X Regio Augustea». 30. Carsana C.-Schettino M.T. (a cura di), Utopia e Utopie 3. Letta C., I Marsi e il Fucino nell’antichità. nel pensiero storico antico. 4. Cebeillac M., Les «quaestores principis et candidati» aux Ier 31. Rohr Vio F., Publio Ventidio Basso. Fautor Caesaris, tra et IIeme siècle de l’empire. storia e memoria. 5. Poggio T., Ceramica e vernice nera di Spina: le oinochoi 32. Lo Cascio E., Crescita e declino. Studi di storia dell’eco- ELOISA PAGANONI was awarded her doctorate trilobate. nomia romana. from the University of Padua in 2017 and is 6. Gambetti C., I coperchi di urne con figurazioni femminili nel 33. Migliario E.-Troiani L.-Zecchini G. (a cura di), So- Museo Archeologico di Volterra. cietà indigene e cultura greco-romana. Atti del Convegno currently a post-doctoral fellow at Ca’ Foscari 7.
    [Show full text]
  • The Black Sea Area in the Trade System of the Roman Empire
    The Black Sea Area in the Trade System of the Roman Empire by Octavian Bounegru, “Alexandru Ioan Cuza” University of Iaşi Abstract This paper analyses, with epigraphic and archaeological references, the features of trade and ship- ping on the western coast of the Black Sea during the ancient period. It starts with the political and military context of Rome’s involvement in the area since the late second century BC, before dealing with the Mithridatic crisis, when the focus of Roman policy moved to the Aegean and the Black Sea. This tense political constellation triggered the development of regional trade, analysed on the basis of relevant sources, with a special attention devoted to Tomis, the largest outlet in the area of the mouths of the Danube. The author contends that excellent relations existed with the commercial centres of Asia Minor, more precisely Bithynia. A veritable maritime line from Nicomedia to Tomis acted as a major route between Asia Minor and the Black Sea – Danubian region. During the Roman age, the commercial and transport patterns established from Hellenistic times were preserved, and they continued to co-exist with those specific to the Roman world. he Black Sea area is rarely (if ever) men- that the western district of the Black Sea repre- Ttioned in scientific papers devoted to the sents an interesting case study. ancient economy. Even in a recent book con- In terms of economic history, the Black cerning the Roman economic system1 the con- Sea should be analysed as a complex organ- tribution of the Black Sea in the ensemble of ism functioning in close connection with its the Empire’s trade relations is practically ne- adjacent areas.
    [Show full text]