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Two Physeis in One Prosopon

Paul B. Clayton, Jr.

in The Christology of Theodoret of Cyrus: Antiochene Christology from the Council of Ephesus (431) to the Council of Chalcedon (451)

This chapter explores the two-part work, De Sancta et Vivifica Trinitate and De Incarnatione Domini. These works mark Theodoret's transition from Theodoret the anti-Arian and anti-Apollinarian to ... More

This chapter explores the two-part work, De Sancta et Vivifica Trinitate and De Incarnatione Domini. These works mark Theodoret's transition from Theodoret the anti-Arian and anti-Apollinarian to Theodoret the anti-Cyrillian. In their original form, they must pre-date 431, but the present form of De Incarnatione Domini shows the marks of hasty editing during the Nestorian controversy. It represents the fullest systematic presentation of Theodoret's early, firmly Antiochene Christology. Its editing in the heat of controversy gives us an indication of the way in which Theodoret was responding to the crisis of the Council of Ephesus.Less

The Nestorian Crisis

Paul B. Clayton, Jr.

in The Christology of Theodoret of Cyrus: Antiochene Christology from the Council of Ephesus (431) to the Council of Chalcedon (451)

This chapter examines the Christological concepts and terms employed by Theodoret in the Nestorian controversy and in the movements that eventually led to a shaky peace with Cyril in the years 432-5. ... More

This chapter examines the Christological concepts and terms employed by Theodoret in the Nestorian controversy and in the movements that eventually led to a shaky peace with Cyril in the years 432-5. An examination of the texts shows that the Christology of this period is exactly what was uncovered in De Incarnatione Domini. The discovery of that work as Theodoret's allows us to see more clearly how the texts of 431-5 are to be interpreted, which in turn allows us to settle some of the disagreements among earlier students of Theodoret's works. The materials examined in this chapter include the Reprehensio XII Anathematismorum, undertaken early in 431 at the request of John of Antioch as a rebuttal from the Antiochene side to Cyril's third letter to Nestorius with its subjoined twelve anathemas or chapters; Epistles 150-79, which are concerned with the Nestorian crisis, the Council of Ephesus, and its aftermath; a few epistles from Collectio Casinensis, a Latin version of events surrounding Ephesus and the Union Creed of 432-3; and the few fragments of the Pentalogos which are extant, a work written by Theodoret against the Cyrillian Council of Ephesus.Less

Monks and Monasteries

Volker L. Menze

in Justinian and the Making of the Syrian Orthodox Church

The third chapter focuses on non-Chalcedonian ‘Monks and Monasteries’ as a crucial factor for the establishment of the Syrian Orthodox Church. After the non-Chalcedonian bishops had left their sees, ... More

The third chapter focuses on non-Chalcedonian ‘Monks and Monasteries’ as a crucial factor for the establishment of the Syrian Orthodox Church. After the non-Chalcedonian bishops had left their sees, the monasteries remained the only institutional setting in which the non-Chalcedonian theological tradition and church life could have been preserved. The chapter collects the available data from the sources (printed as well as from manuscripts) in order to record information for every known non-Chalcedonian monastery. It analyses the special cases of Amida and Edessa where the monks resisted violently and compares them with the situation of other monasteries. Although the new Chalcedonian bishops also exiled non-Chalcedonian monks, a majority of the monks could stay in their monasteries and preserve the intellectual resources of the non-Chalcedonian tradition. In other words, John of Ephesus' dramatic picture of Chalcedonian persecutions of monks is cut to size so that we end up with a rather sober sense of politics of the possible in a pre-industrial autocracy.Less

Syrian Orthodox Commemoration of the Past

Volker L. Menze

in Justinian and the Making of the Syrian Orthodox Church

Justinian's policy of rapprochement changed after the Chalcedonians stirred up opposition against the conciliatory patriarch of Constantinople, Anthimus, in 535/6 which is discussed in Chapter 5. ... More

Justinian's policy of rapprochement changed after the Chalcedonians stirred up opposition against the conciliatory patriarch of Constantinople, Anthimus, in 535/6 which is discussed in Chapter 5. With the condemnation of Anthimus and other non-Chalcedonians in 536 the need arose to patronize these ‘heretics’—a job so well done by Theodora that she was venerated by the Syrian Orthodox as the ‘believing queen’. The accounts for four important protagonists, Anthimus, Theodora, John of Tella and Abraham bar Kayli, the ‘archvillain’ of the Syrian Orthodox tradition, are examined in order to understand the protagonists' actions as well as to explain the biased commemorations of all of them. The non-Chalcedonians started to reinterpret their past to make it consistent with the forms their dissent took.Less

Conclusion: Justinian, the Syrian Orthodox 536–553, and Subsequent Perceptions of the Sixth‐Century Schism

Volker L. Menze

in Justinian and the Making of the Syrian Orthodox Church

In the general Conclusion, Justinian's religious policy after 536 until the Second Council of Constantinople in 553 is reconsidered: as the Council of Chalcedon as such could no longer be questioned, ... More

In the general Conclusion, Justinian's religious policy after 536 until the Second Council of Constantinople in 553 is reconsidered: as the Council of Chalcedon as such could no longer be questioned, the emperor established himself as theologian and started to reinterpret Chalcedon by condemning the Three Chapters. However, while the emperor planned the Second Council of Constantinople as a reconciliation council, the non-Chalcedonians started missionary activities and focused on the construction of their own identity, and established a church with a distinctive tradition which is called today the Syrian Orthodox Church.Less

Other early novelists

Stefan Tilg

in Chariton of Aphrodisias and the Invention of the Greek Love Novel

Chapter three investigates Chariton's relation to other early novels and novelists as far as date and authorship are concerned. On grounds of language, style, and apparent borrowings from Chariton, ... More

Chapter three investigates Chariton's relation to other early novels and novelists as far as date and authorship are concerned. On grounds of language, style, and apparent borrowings from Chariton, Xenophon of Ephesus’ Ephesiaca should be put later. The fragmentary novels Metiochus and Parthenope and Chione (the latter transmitted on a late‐antique papyrus) can be assigned to Chariton because of many parallels in plot, style, and motifs. Ninus is more likely to have been written by a different author, who nonetheless seems to have been Aphrodisian: for nowhere in the Graeco‐Roman world was Ninus as significant to the construction of civic identity as in Aphrodisias. Some remarkable correspondences between Ninus and contemporaneous events around Nero suggest a date of this novel after Chariton's Narratives about Callirhoe, in the second half of the 60's AD.Less

The Council of Ferrara-Florence (1438–39)

Edward A. Siecienski

in The Filioque: History of a Doctrinal Controversy

By any standard the “reunion council” of Ferrara-Florence was a disaster. Yet whether it was a success that failed or a failure that almost succeeded, the Council of Florence warrants a special place ... More

By any standard the “reunion council” of Ferrara-Florence was a disaster. Yet whether it was a success that failed or a failure that almost succeeded, the Council of Florence warrants a special place in any study of the filioque debates, for during the Florentine debates all the evidence and all the historic arguments—biblical, patristic, scholastic—either proving or disproving the orthodoxy of the doctrine were brought forward. It was, in many ways, the history of the debate in miniature. Unwilling to bend or compromise, and convinced that the other was in error, Latins and Greeks argued back and forth for months without result. Although the Byzantines (with the notable exception of Mark of Ephesus) finally relented, essentially embracing the Latin teaching as their own, the Latin victory was too great ever to be accepted in the East, leading to the council’s ultimate rejection by the Eastern Church.Less

Ephesus in the Late Roman and Early Byzantine Period: Changes in its Urban Character from the Third to the Seventh Century ad

S. LADSTÄTTER and A. PÜLZ

in The Transition to Late Antiquity, on the Danube and Beyond

The third century marked a profound change in the urban landscape of Ephesus and proved to exert a profound influence on the city's later development. There is conclusive evidence for catastrophic ... More

The third century marked a profound change in the urban landscape of Ephesus and proved to exert a profound influence on the city's later development. There is conclusive evidence for catastrophic disasters when the city was afflicted by a series of earthquakes which led to a temporary downturn in its economic circumstances. These destructive earthquakes not only had long-term consequences for the city's appearance, but also affected the very foundations of urbanism. This chapter traces the history of Metropolis Asiae after the earthquakes of the third and fourth centuries. The archaeological evidence proves that rebuilding took place and within public areas, such as agorae or buildings along the roads and included fountains and baths. The work was not limited only to the reconstruction of buildings but efforts were made to restore the splendid appearance of the city, reflecting the restoration of its high urban status and commercial importance. This chapter also describes the city's numerous churches that graphically attest to the growing importance of Christianity as the state religion.Less

The Issues: Evidence from the Letters to the Seven Churches

Paul B. Duff

in Who Rides the Beast?: Prophetic Rivalry and the Rhetoric of Crisis in the Churches of the Apocalypse

An examination of the seven letters to the churches shows that most of the subjects raised (and certainly the most pressing ones) are internal, intra‐Christian issues. There is little evidence of ... More

An examination of the seven letters to the churches shows that most of the subjects raised (and certainly the most pressing ones) are internal, intra‐Christian issues. There is little evidence of Roman hostility. The internal issues seem to be focused in three of the churches that have split into factions, the churches at Ephesus, Pergamum, and Thyatira. The issues that contributed to the creation of factions include wealth, poverty, ɛιδωλόθυτα (food sacrificed to idols)σ and πορνɛία (fornication).Less

Maria's Choice

Susan R. Holman

in God Knows There's Need: Christian Responses to Poverty

This chapter explores the 6th-century story of Maria of Amida from the Syriac writer John of Ephesus. Maria's lifestyle was ruled by two very different models of social action: her mother, Euphemia, ... More

This chapter explores the 6th-century story of Maria of Amida from the Syriac writer John of Ephesus. Maria's lifestyle was ruled by two very different models of social action: her mother, Euphemia, a flamboyant social activist in providing charity and food to street beggars and homeless monks; and her aunt, a wandering ascetic who sought to remain anonymous even as she survived by begging. Raised protectively by her mother, Maria grew up in an era of acute social tension in the church and eventually faced the need to choose which model she would follow. By tracing Maria's story, this chapter explores various options for Christian social action or “sharing the world,” their precedent in early Christian history, their relevance for today, and the tension of making such choices, particularly during periods of social crisis.Less

House Churches and the Eucharist

Jerome Murphy‐O'Connor

in Keys to First Corinthians: Revisiting the Major Issues

This chapter argues that the divisions which developed at Corinth when the whole church celebrated the eucharist (1 Cor 11: 17–34) were due to the fact that the entire community of 40–50 could not be ... More

This chapter argues that the divisions which developed at Corinth when the whole church celebrated the eucharist (1 Cor 11: 17–34) were due to the fact that the entire community of 40–50 could not be accomodated in a single room. None was big enough. Thus the wealthy friends of the host reclined comfortably in the heated triclinium ‘dining room’, while the poorer members of the community had to make do with seats in the cold atrium. Moreover the two groups may have received different quality food and drink. The validity of the example proposed, the villa at Anaploga, was criticized by D. Horrell. Thus the Postscript extends the investigation to the Terrace Houses at Ephesus, which are the same type of upper middle‐class homes that Paul required for the liturgical assembly.Less

The Earliest Dormition Traditions: Their Nature and Shape

Stephen J. Shoemaker

in Ancient Traditions of the Virgin Mary's Dormition and Assumption

The first four Christian centuries are remarkably silent regarding the end of the Virgin Mary's life. Only in the later fifth century do we encounter the earliest Dormition traditions. At this point, ... More

The first four Christian centuries are remarkably silent regarding the end of the Virgin Mary's life. Only in the later fifth century do we encounter the earliest Dormition traditions. At this point, there are suddenly several diverse narrative traditions describing the end of Mary's life. They include representatives of three distinct narrative types, the Palm of the Tree of Life narratives, the Bethlehem narratives, and the Coptic narratives, as well as a handful of atypical narratives. The traditions of Ephesus and Constantinople are also briefly considered.Less

Antioch and Jerusalem

Jerome Murphy-O'Connor

in Paul: His Story

Before moving to his maintenance base at Ephesus, Paul reported to Antioch, where he became embroiled in a controversy regarding the conditions on which Gentiles could become Christians. A meeting in ... More

Before moving to his maintenance base at Ephesus, Paul reported to Antioch, where he became embroiled in a controversy regarding the conditions on which Gentiles could become Christians. A meeting in Jerusalem voted in Paul’s favour because of James’ appreciation of the politics of anti-semitism. Peter’s defection in Antioch forced Paul to rethink his position on (1) the authority of his mission, and (2) the place of the Law in Christian communities. He became radically antinomian, and this had a significant impact on his moral teaching.Less

The First Year in Ephesus

Jerome Murphy-O'Connor

in Paul: His Story

Missionary expansion through converts returning to their homes and businesses. As a first step in claiming her daughter churches, Antioch sent a Judaising delegation to correct the theology of the ... More

Missionary expansion through converts returning to their homes and businesses. As a first step in claiming her daughter churches, Antioch sent a Judaising delegation to correct the theology of the Galatians. Celtic reluctance to make a decision obliged consultation with Paul, who responded in Galatians. Ostensibly addressed to the Galatians, its real audience was the intruders.Less

The Second Year in Ephesus

Jerome Murphy-O'Connor

in Paul: His Story

Imprisoned in the praetorium of Ephesus for interrogation, Paul exhibited the worst side of his character in dealing with the Philippians, and the best side in dealing with the Colossians.

Provincial Cults from Gaius to Domitian

Steven J. Friesen

in Imperial Cults and the Apocalypse of John: Reading Revelation in the Ruins

Completes the survey begun in the previous chapter by discussing the abortive attempt to establish a provincial imperial cult for Gaius (Caligula) at Miletus around 40 c.e.; changes in the ... More

Completes the survey begun in the previous chapter by discussing the abortive attempt to establish a provincial imperial cult for Gaius (Caligula) at Miletus around 40 c.e.; changes in the organization of high priests and high priestesses of Asia; and the temple of the Sebasteion at Ephesus under Domitian (89–90 c.e.). The survey demonstrates that provincial imperial cult institutions enforced new spatial and temporal perspectives that were focused on Rome and the Roman emperors. These provincial cults also helped establish a new imperial discourse within the province of Asia. They were crucial cosmological symbols that supported Roman imperialism and defined an evolving provincial identity.Less

The Macarian Writings and their Historical Context

Marcus Plested

in The Macarian Legacy: The Place of Macarius-Symeon in the Eastern Christian Tradition

This chapter explores the historical context of the Macarian writings: their authorship, location, and date. It also outlines the physical shape of the Macarian corpus: the principal forms of the ... More

This chapter explores the historical context of the Macarian writings: their authorship, location, and date. It also outlines the physical shape of the Macarian corpus: the principal forms of the Greek manuscript tradition and the most important of the translations. It goes on to tackle the vexed question of the relationship between Macarius and the Messalian tendency, demonstrating the very substantial problems behind a simplistic identification of the two. It closes with a consideration of the possible insights offered by the Life of Hypatius into the early circulation of the writings.Less

The Christological Debate, I: To the First Council of Ephesus (431)

Henry Chadwick

in The Church in Ancient Society: From Galilee to Gregory the Great

Discusses the debate about the nature of Christ and its repercussions from its origins to the Council of Ephesus in 431. Divisions on the question were by no means clear‐cut in their relation to ... More

Discusses the debate about the nature of Christ and its repercussions from its origins to the Council of Ephesus in 431. Divisions on the question were by no means clear‐cut in their relation to Nicene orthodoxy. The major division became defined around the figures of Nestorius of Constantinople and Cyril of Alexandria. At the Council of Ephesus, Cyril's ‘Twelve Anathemas’ condemned Nestorius and in the long run they were to gain the backing of Rome.Less