Bulletin 01-10-21 OLOP
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Teacher Answer Packet
TEACHER ANSWER PACKET 1 Global Studies 9 – First Half Review Directions: Use your knowledge from our class discussions and your midterm review packets to answer the following questions about the first half of the year. Historical Thinking / Beginning of Civilizations 1. The Neolithic Revolution was a change from what to what? hunting and gathering to farming 2. As a result of the Neolithic Revolution, people began to form: civilizations 3. What are the characteristics of a civilization? a government, social classes, job specialization, a food surplus, writing, and religious beliefs 4. Other than farming, name something else people began to do as a result of the Neolithic Revolution? domesticated animals, built permanent civilizations 5. Name features that would be found on a physical map. topography - mountains, rivers, deserts, lakes 6. Name features that would be found on a political map. show countries, their borders, and capital cities Early Civilizations 7. What two rivers make up Mesopotamia? Tigris and Euphrates Rivers 8. What early civilization was based around the Nile River? Egyptian 9. What major river did early Indian civilizations build around? Indus River 10. The early civilizations in China were built around what river? Yellow River / Huange He, Yangzi River 11. Why did early civilizations develop in river valleys? Fertile soil, irrigation, transportation 12. Identify two writing systems developed by early civilizations: hieroglyphics, cuneiform 13. What was the first set of laws to be written down? Code of Hammurabi 14. Who developed grid pattern cities? Harappan Civilization 15. Were most early civilizations monotheistic or polytheistic? polytheistic 16. Name two types of irrigation systems used by the river valley civilizations. -
Dositheos Notaras, the Patriarch of Jerusalem (1669-1707), Confronts the Challenges of Modernity
IN SEARCH OF A CONFESSIONAL IDENTITY: DOSITHEOS NOTARAS, THE PATRIARCH OF JERUSALEM (1669-1707), CONFRONTS THE CHALLENGES OF MODERNITY A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Christopher George Rene IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Adviser Theofanis G. Stavrou SEPTEMBER 2020 © Christopher G Rene, September 2020 i Acknowledgements Without the steadfast support of my teachers, family and friends this dissertation would not have been possible, and I am pleased to have the opportunity to express my deep debt of gratitude and thank them all. I would like to thank the members of my dissertation committee, who together guided me through to the completion of this dissertation. My adviser Professor Theofanis G. Stavrou provided a resourceful outlet by helping me navigate through administrative channels and stay on course academically. Moreover, he fostered an inviting space for parrhesia with vigorous dialogue and intellectual tenacity on the ideas of identity, modernity, and the role of Patriarch Dositheos. It was in fact Professor Stavrou who many years ago at a Slavic conference broached the idea of an Orthodox Commonwealth that inspired other academics and myself to pursue the topic. Professor Carla Phillips impressed upon me the significance of daily life among the people of Europe during the early modern period (1450-1800). As Professor Phillips’ teaching assistant for a number of years, I witnessed lectures that animated the historical narrative and inspired students to question their own unique sense of historical continuity and discontinuities. Thank you, Professor Phillips, for such a pedagogical example. -
Durham E-Theses
Durham E-Theses Methodios I patriarch of Constantinople: churchman, politician and confessor for the faith Bithos, George P. How to cite: Bithos, George P. (2001) Methodios I patriarch of Constantinople: churchman, politician and confessor for the faith, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/4239/ 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 2 METHODIOS I PATRIARCH OF CONSTANTINOPLE Churchman, Politician and Confessor for the Faith Submitted by George P. Bithos BS DDS University of Durham Department of Theology A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy Orthodox Theology and Byzantine History 2001 The copyright of this thesis rests with the author. No quotation from it should be published in any form, including' Electronic and the Internet, without the author's prior written consent All information derived from this thesis must be acknowledged appropriately. -
A.C. Myshrall
CHAPTER 9. AN INTRODUCTION TO LECTIONARY 299 (A.C. MYSHRALL) Codex Zacynthius, as it is currently bound, is a near-complete Greek gospel lectionary dating to the late twelfth century. Very little work has been done on this lectionary because of the intense interest in the text written underneath. Indeed, New Testament scholars have generally neglected most lectionaries in favour of working on continuous text manuscripts.1 This is largely down to the late date of most of the available lectionaries as well as the assumption that they form a separate, secondary, textual tradition. However, the study of Byzantine lectionaries is vital to understand the development of the use of the New Testament text. Nearly half of the catalogued New Testament manuscripts are lectionaries.2 These manuscripts show us how, in the words of Krueger and Nelson, ‘Christianity is not so much the religion of the New Testament as the religion of its use’.3 These lectionaries were how the Byzantine faithful heard the Bible throughout the Church year, how they interacted with the Scriptures, and they open a window for us to see the worship of a particular community in a particular time and place. THE LECTIONARY A lectionary is a book containing selected scripture readings for use in Christian worship on a given day. The biblical text is thus arranged not in the traditional order of the Bible, but in the order of how the readings appear throughout the year of worship. So, not all of the Bible is included (the Book of Revelation never appears in a Greek lectionary) and the 1 Exceptions to this include the Chicago Lectionary Project (for an overview of the project see Carroll Osburn, ‘The Greek Lectionaries of the New Testament,’ in The Text of the New Testament. -
A Public Debate on Cyril of Alexandria's Views on The
International Journal of the Classical Tradition https://doi.org/10.1007/s12138-019-00551-1 ARTICLE A Public Debate on Cyril of Alexandria’s Views on the Procession of the Holy Spirit in Seventeenth‑Century Constantinople: the Jesuit Reaction to Nicodemos Metaxas’s Greek Editions Nil Palabıyık1 © The Author(s) 2020 On a September afternoon in 1627, crowds gathered at the library of the Jesuit resi- dence in Constantinople to witness a lively public discussion between two repre- sentatives of the Roman Catholic Church concerning Cyril of Alexandria’s views on the procession of the Holy Spirit.1 It is interesting to see that a ffth-century church father’s writings in the context of a dispute dating back to the sixth century were still considered politically relevant, socially infuential and theologically compelling in seventeenth-century Constantinople. The primary aim of this rather ostentatious gathering was to adopt and promote a diferent (according to Eastern Christians an ‘erroneous’) viewpoint on Cyril of Alexandria’s writings on the procession of the Holy Spirit, and thereby to present a counter-argument to that of the Eastern Church. The Jesuit dispute ultimately targeted the theological stance and the reputation of Cyril Lucaris (1572–1638), the ecumenical patriarch of Constantinople and the of- cial head of the populous Greek Orthodox millet of the Ottoman Empire. 1 Cyril of Alexandria’s opinion on this question is still controversial, but lies beyond the scope of this article. For a succinct overview, see A. E. Siecienski, The Filioque: History of a Doctrinal Controversy, Oxford, 2010, pp. 47–50. -
Not Quite Calvinist: Cyril Lucaris a Reconsideration of His Life and Beliefs
College of Saint Benedict and Saint John's University DigitalCommons@CSB/SJU School of Theology and Seminary Graduate Papers/Theses School of Theology and Seminary 3-13-2018 Not Quite Calvinist: Cyril Lucaris a Reconsideration of His Life and Beliefs Stephanie Falkowski College of Saint Benedict/Saint John's University, [email protected] Follow this and additional works at: https://digitalcommons.csbsju.edu/sot_papers Part of the Christian Denominations and Sects Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Falkowski, Stephanie, "Not Quite Calvinist: Cyril Lucaris a Reconsideration of His Life and Beliefs" (2018). School of Theology and Seminary Graduate Papers/Theses. 1916. https://digitalcommons.csbsju.edu/sot_papers/1916 This Master's Thesis is brought to you for free and open access by the School of Theology and Seminary at DigitalCommons@CSB/SJU. It has been accepted for inclusion in School of Theology and Seminary Graduate Papers/Theses by an authorized administrator of DigitalCommons@CSB/SJU. For more information, please contact [email protected]. NOT QUITE CALVINIST: CYRIL LUCARIS A RECONSIDERATION OF HIS LIFE AND BELIEFS by Stephanie Falkowski 814 N. 11 Street Virginia, Minnesota A Thesis Submitted to the Faculty of the School of Theology and Seminary of Saint John’s University, Collegeville, Minnesota, in Partial Fulfillment of the Requirements for the Degree of Masters of Theology. SCHOOL OF THEOLOGY AND SEMINARY Saint John’s University Collegeville, Minnesota March 13, 2018 This thesis was written under the direction of ________________________________________ Dr. Shawn Colberg Director _________________________________________ Dr. Charles Bobertz Second Reader Stephanie Falkowski has successfully demonstrated the use of Greek and Latin in this thesis. -
Nisibis As the Background to the Life of Ephrem the Syrian
Hugoye: Journal of Syriac Studies, Vol. 8, 179-235 © 2005 [2009] by Beth Mardutho: The Syriac Institute and Gorgias Press NISIBIS AS THE BACKGROUND TO THE LIFE OF EPHREM THE SYRIAN PAUL S. RUSSELL ST. JOSEPH OF ARIMATHEA ANGLICAN THEOLOGICAL COLLEGE ABSTRACT1 This paper is an attempt to collect together what is known about Nisibis before and during the life of Ephrem the Syrian (306-373). It is important to see him against the backdrop of the place that formed him rather than the place in which he spent the final years of his life, so it is to Nisibis that we should turn for insight into Ephrem’s basic thoughts and concerns. I hope that this information may stir readers to reflect on Ephrem as a child of his birthplace and to see him in a slightly different light than before. Even of Nisibis, which was clearly the central place in the eastern part of the Mesopotamian shelf, we have 1 I would like to thank the anonymous readers from Hugoye as well as Dr. Daniel Stoekl Ben Ezra of Hebrew University, Dr. David G. K. Taylor of Oxford University, Dr. James Russell of Harvard University, Adam Becker of New York University, Dr. Mark Dickens of Cambridge University, Dr. Edwin Yamauchi of Miami University of Ohio and Dr. Glen Bowersock of Princeton University for supplying me with information and suggestions that were helpful in filling in gaps and giving a clearer shape to this paper that had been electronically damaged as well as being incomplete. Please accept my apologies if this list is incomplete. -
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. -
How Persian Was Persian Christianity? Christopher Buck
The Universality of the Church of the East: How Persian was Persian Christianity? Christopher Buck Persian Christianity was perhaps the first great non-Roman form of Christianity. The “Church of the East” was ecclesiastically “Persian” in that it was, with minor exceptions, the officially recognized Church of the Sasanian empire. The Church was politically “Persian” due to the role of Sasanian kings in the eleven Synods from 410 to 775 C.E. The Church was geographically “Persian” in that it was coextensive with, but not limited to the orbit of the Sasanian empire. The Church of the East was only secondarily “Persian” in terms of ethnicity. Yet the presence of eth- nic Persians vividly illustrates why the Church of the East became the world’s most successful missionary church until modern times. Although the majority of Christians in the church are assumed to have been ethnic Syrians, the Church of the East was once a universal, multi-ethnic religion. As a witness to the universality of the Church of the East in its heyday, it is probably the case that ethnic Persians formed the most visible and important ethnic minority of Christianity in Persia. This study will argue that the role of Iranian converts may have been far more significant than has so far been realized. Discoveries of Nestorian texts in Iranian languages (Middle Persian, Sogdian, New Persian) have proven conclusively that Syriac was not the exclusive language of liturgy and instruction in the Persian Church. In fact, part and parcel of the ex- traordinary missionary success of the Church of the East derived from its genius for adapting Christian worship to local vernaculars. -
AMMIANUS MARCELLINUS and the NISIBENE HANDOVER of A.D. 363 Susannah Belcher So Ammianus Marcellinus Begins His Account of the H
AMMIANUS MARCELLINUS AND THE NISIBENE HANDOVER OF A.D. 363 Susannah Belcher Abstract This article focuses on the Roman Emperor Jovian’s handover of Nisibis to the Persian King Shapur II in A.D. 363. This event is presented by an eyewitness, Ammianus Marcellinus, as a definitive moment in the history of the Roman State: when the empire’s endurance diverges substantially from her age-old pact with Iustitia (which he defines as the presiding causative deity) towards deeds which contravene the historian’s ideal of Rome and the responsibility of her agents to further her interests. Alongside this wider interpretation, the article considers the trauma of the handover for citizens of the strategically important city of Nisibis, and the contrasting portrait painted by Ephrem. et principe permittente Romano, civitatem ingressus, gentis suae signum ab arce extulit summa, migrationem e patria civibus nuntians luctuosam. With the permission of the Roman emperor, he entered the city and raised the flag of his nation on the top of the citadel, announcing to the citizens their sorrowful departure from their native place. (Amm. Marc. 25.9.1). So Ammianus Marcellinus begins his account of the handover of the citadel of Nisibis to the Persians in A.D. 363.1 The Roman Emperor Jovian ceded Nisibis, Orientis firmissimum claustrum,2 to the Persian King Shapur II, along with Singara, some 15 other fortified sites in the Mesopotamian region, 5 satrapies along the Upper Tigris,3 and the concession that the Romans would not intervene on behalf of their client king in Armenia. This shameful treaty 4 was extracted from the hastily-elevated Jovian pro redemptione nostra,5 for the price of safe passage for Julian’s defeated Roman army, of which Ammianus was a part. -
The Following Chronology Is from Matthew Carey's 1801 Quarto Bible
The following chronology is from Matthew Carey’s 1801 quarto Bible. A brief CHRONOLOGICAL CATALOGUE of the APOSTLES and their Successors, who founded and presided over the Five Grand Apostolical Churches. ANTIOCH IT is generally acknowledged, even by the Romish writers, that a church was founded here by St. Peter some considerable time before that at Rome; and partly because here it was that the venerable name of Christians first commenced. The fathers in the council at Constantinople under Nectarius, in their Synodicum to them at Rome, style the church of Antioch, The most ancient and truly apostolical; and S. Chrysostom, The head of the whole world. The succession of its bishops till the time of Constantine was as follows: I. St. Peter the apostle, who governed this church at least seven years. II. Euodius, who sat 23 years. In his time the disciples were first called Christians at Antioch. III. Ignatius. After presiding near 40 years over this church, he was carried out of Syria to Rome, and there thrown to wild beasts in the theatre, Ann.Chr.110. Trajan.11. IV. Heron, he was bishop 20 years: To him succeeded V. Cornelius, who kept the place 13 years, dying Ann. Chr. 142. VI. Eros, 26, or (as Eusebius says) 24 years. VII. Theophilus, 13, a man of great parts and learning; many of his works were extant in Eusebius’s time, and some of them we still have at this day. VIII. Maximinus, 13. He dying, the next chosen was IX. Serapio, 25. Many of his works were mentioned by Eusebius and St. -
Atlas of American Orthodox Christian Churches A
Atlas cover:Layout 1 4/19/11 11:08 PM Page 1 A t l Assembling a mass of recently generated data, the Atlas of American Orthodox a s Christian Churches provides an authoritative overview of a most important but o often neglected segment of the American Christian community. Protestant and f Catholic Christians especially will value editor Alexei Krindatchʼs survey of both A Eastern Orthodoxy as a whole and its multiple denominational expressions. m J. Gordon Melton e Distinguished Professor of American Religious History r i Baylor University, Waco, Texas c a n Why are pictures worth a thousand words? Because they engage multiple senses O and ways of knowing that stretch and deepen our understanding. Good pictures r t also tell compelling stories. Good maps are good pictures, and this makes the h Atlas of American Orthodox Christian Churches , with its alternation and synthesis o of picture and story, a persuasive way of presenting a rich historical journey of d Orthodox Christianity on American soil. The telling is persuasive for both scholars o and adherents. It is also provocative and suggestive for the American public as x we continue to struggle with two issues, in particular, that have been at the center C of the Orthodox experience in the United States: how to create and maintain unity h r across vast terrains of cultural and ethnic difference; and how to negotiate i s American culture as a religious other without losing oneʼs soul. t i David Roozen , Director a Hartford Institute for Religion Research n Hartford Seminary C h u r Orthodox Christianity in America has been both visible and invisible for more than c 200 years.