On Basil, Moses, and the Model Bishop: The Cappadocian Legacy of Leadership

1998 ◽  
Vol 67 (2) ◽  
pp. 227-253 ◽  
Author(s):  
Andrea Sterk
Keyword(s):  
Sixth Century ◽  
Third Century ◽  
The Third ◽  
The Church

Toward the end of the third century Bishop Narcissus of Jerusalem retired to the desert to escape the burdens and intrigues of the episcopate and devote himself to the “philosophic life.” By the sixth century we find much more often the reverse phenomenon—monks, with alleged unwillingness, abandoning the peace and solitude of the desert to engage in active episcopal careers. The intervening period saw the phenomenal spread of the monastic movement and its gradual assimilation by the hierarchy of the church. Monasteries contained rising numbers of ordainedpriests and deacons, and bishops were increasingly chosen from the ranks of monks. This process accelerated in the Christian East to such an extent that from the sixth century on monasteries are said to have served as virtual “seminaries for bishops.”

scholarly journals PERSEPSI TEOLOG MASA KINI DI INDONESIA TERHADAP PIKIRAN TEOLOGI BAPAK-BAPAK GEREJA ABAD PERTAMA SAMPAI KETIGA

2019 ◽  
Author(s):  
Detty Manongko
Keyword(s):  
Literature Review ◽  
Quantitative Methods ◽  
Church History ◽  
Second Century ◽  
First Century ◽  
Christian Theology ◽  
Third Century ◽  
Church Fathers ◽  
The Third ◽  
The Church

The research of exploring the Church History have not been many studies done in Indonesia. Though this field is related to the theology, especially the development of Christian Theology for centuries. One area of Church History that needs to be examined are the Christian Thought of the Church Fathers from first to third centuries. The field is often called “Patrology” which is the study of Church Fathers from first to third centuries. Who are they, what are the results of their work, why they have produced such theological thoughts, and what they thoughts are still influencing to the contemporary theologians in Indonesia?The main problem in this research is how does the perception of contemporary theologians in Indonesia to the Chruch Father’ s theological thoughts? Through a literature review of Soteriology, Christology, and Eschatology, then this research has yielded important principles concerning to the Church Fathers’s theological thoughts at the Early Church period. And then through the field research has proven that the majority of contemporary theologians in Indonesia have a positive perception to the Church Fathers’s theological thought from first to the third centuries. Therefore, the reasons of why this research is conducted and how it is done are described in the first chapter of these book. The second chapter of this writing contains a literature review of the theological thoughts of the church fathers from the first century to the third. There are four groups of Church Fathers from the first century to the third. There are four groups of Church Fathers that are described in this chapter, i.e., The Apostolic Fathers (from the first to the middle of second century), The Aplogists (second century), The Anti-Gnostic Fathers (second and third century), and The Alexandrian Fathers (third century). The third chapter discusses the quantitative methods used in this research including statistical models to prove the validity and reliability of the data acquisition method that is used in the field of this research. It desperately needs accuracy and diligence in order to display a quality and useful research reports for the development of Church History studies. Discussion of the results of this study, along with the evidence that reinforces the result of this research is presented in the fourth chapter. Finally, the fifth chapter of this study elaborates the main thoughts that are generated in this study, which also expected to be important principles in conducting futher research.The results obtained in this study are not yet maximal on account of various constraints, such as limited time, facilities, funding, and so forth. However, the writer wishes that the results achieved in this study will give a valuable contribution to all readers of this writing and that it will be a motivation for a further research in the field of Church History in the future.

The Apostolicity of Gallic Churches

1975 ◽  
Vol 68 (1) ◽  
pp. 17-33 ◽  
Author(s):  
Frank D. Gilliard
Keyword(s):  
Nineteenth Century ◽  
Second Century ◽  
Third Century ◽  
The Third ◽  
The Church

At the end of the nineteenth century Louis Duchesne's Fastes épiscopaux de l'ancienne Gaule decisively undermined the foundation for maintaining the apostolicity of Gallic sees. This epochal study proved that, of the twenty-five lists of Gallic bishops which were credible and could be verified, only that of the church at Lyon reached back as far as the second century, and only four others as far as the third century. Thus it effectively discredited the pious medieval myths which had been created to prove that the Gallic episcopal traditions derived from the apostles, and led Duchesne confidently to conclude that, except for the “mother-church” at Lyon, established probably in the middle of the second century, no other church was founded in the Gallic provinces of Belgica, Lugdunensis, Aquitania, and Germania much before A.D. 230.

Secular Architecture: Military

2021 ◽  
pp. 362-372
Author(s):  
Stavros I. Arvanitopoulos
Keyword(s):  
Systematic Study ◽  
Daily Life ◽  
Morphological Features ◽  
Sixth Century ◽  
Third Century ◽  
The Third ◽  
Selection Of

The Byzantine state inherited a large number of defensive structures, on its borders and in the hinterland where ancient cities were refortified in response to barbarian raids, primarily during the third century. The fundamental characteristics of fortification architecture developed during the sixth century. Nevertheless, criteria for the selection of the location, dimensions, and certain construction and morphological features of the forts, towers, and city/barrier walls, were continually adapted to changes in society and state until the end of the empire. Systematic study of the defensive architectural remains including excavation, creation of synthetic works, and reliable maps will allow researchers to date, compare, and understand the evolution of fortification architecture as well as aspects of daily life in the empire.

The Buddhist Repertoire, Part 1

2020 ◽  
pp. 269-294
Author(s):  
Andrew Chittick
Keyword(s):  
Fifth Century ◽  
Sixth Century ◽  
Third Century ◽  
Diplomatic Relations ◽  
The Third ◽  
Northern India ◽  
Political Legitimation

Chapter 10, “The Buddhist Repertoire, Part 1: The Era of Pluralist Patronage,” is the first half of the third study of various repertoires of political legitimation. This chapter focuses on the development of Buddhist institutions and historiography in the fifth century, a period of pluralist patronage under the banner of Sinitic universalism. The Buddhist repertoire in maritime diplomatic relations with South Seas regimes proved an important staging ground for the ruler’s performance as a cakravartin, or Buddhist universal ruler, as well as a conduit for Buddhist expertise. By the end of the fifth century, Jiankang elites had developed Buddhist legends and practices that asserted that the Jiankang regime’s legitimacy derived, not from the Han Empire, but from its direct inheritance of legitimacy from the cakravartin Asoka, who had ruled in northern India in the third century BCE. This set the stage for the striking developments of the sixth century.

Constantine and Consensus

1995 ◽  
Vol 64 (1) ◽  
pp. 1-15 ◽  
Author(s):  
H. A. Drake
Keyword(s):  
Third Century ◽  
The Third ◽  
The Church

The church historian Socrates Scholasticus tells a story about an encounter during the Council of Nicaea between the emperor Constantine and the schismatic bishop Acesius. On learning that Acesius's dispute had nothing to do with the Creed or the date of Easter—the two major issues under debate at that Council—Constantine asked, “For what reason then do you separate yourself from communion with the rest of the Church?” Acesius replied that his sect objected to the relative leniency with which other Christians had treated those who had cracked under the empire-wide persecutions of the third century. He then “referred to the rigidness of that austere canon which declares, that it is not right that persons who after baptism have committed a sin, which the sacred Scriptures denominate ‘a sin unto death’ be considered worthy of participation in the sacraments.” Whereupon, Socrates continues, the emperor said to him, “Place a ladder, Acesius, and climb alone into heaven.”

HUMAN AUTONOMY AND ITS LIMITS IN THE THOUGHT OF ORIGEN OF ALEXANDRIA

2016 ◽  
Vol 66 (2) ◽  
pp. 673-690
Author(s):  
Kathleen Gibbons
Keyword(s):  
Good Reason ◽  
Alternative Possibilities ◽  
Third Century ◽  
Human Beings ◽  
The Third ◽  
Human Choice ◽  
Origen Of Alexandria ◽  
Human Autonomy ◽  
The Will ◽  
The Church

As the church historian Henri Crouzel observed, questions about the nature of human autonomy were central to the thought of the third-century theologian Origen of Alexandria. On this question, his influence on later generations, though complicated, would be difficult to overstate. Yet, what exactly Origen thought autonomy required has been a subject of debate. On one widespread reading, he has been taken to argue that autonomy requires that human beings have the capacity to act otherwise than they do in fact act; that is, that alternative possibilities of action are causally available to them. As Susanne Bobzien has argued, however, there is good reason to think that the view that such alternative possibilities are required for the ascription of autonomy did not explicitly emerge until Alexander of Aphrodisias, a rough contemporary of Origen's of whose thought he was likely unaware. In revisiting Origen on the notion of ‘free will’, Michael Frede, against the ‘alternative possibilities’ reading, argued that his theory of the will was largely attributable to Stoicism, and in particular to Epictetus’ theory of will as προαίρεσις. George Boys-Stones, for his part, has claimed that, while Origen's theory of the descent of the pre-existent minds is aimed at providing an account of how human beings are entirely responsible for their characters, in the embodied state we find no evidence that he understood human choice subsequent to the fall to depend upon the existence of alternative possibilities in order to be autonomous.

I rapporti tra i coniugi nel pensiero dei Padri della Chiesa (I-III sec.)

Augustinianum ◽  
2014 ◽  
Vol 54 (2) ◽  
pp. 341-374
Author(s):  
Clementina Mazzucco ◽  
Keyword(s):  
First Century ◽  
Third Century ◽  
The Third ◽  
Clement Of Alexandria ◽  
The Subject ◽  
Points Of View ◽  
The Church ◽  
Husband And Wife

The article deals with the views of the Fathers of the Church on relations between husband and wife between the end of the first century and the end of the third century, an age that is less studied in this respect, even though it offers good documentation concerning the subject (particularly in the case of Tertullian and Clement of Alexandria). Four themes are considered: 1. adultery and separation; 2. the conjugal debt; 3. the division of tasks between husband and wife; 4. the faith life of the couple. Different opinions and often original points of view are presented in regard to the lawfulness of the second marriage, the culpability of adultery, the value of sexuality in the marriage and the wife’s subordination to her husband.

‘Put on the dress of a wife, so that you might preserve your virginity’

2019 ◽  
Author(s):  
Karl Shuve
Keyword(s):  
Social Identities ◽  
Third Century ◽  
Communal Identity ◽  
The Third ◽  
The Church

In the third century, Christian virgins began to be described as brides of Christ. The nuptial metaphor had been employed since the earliest decades of the Christian movement to speak of communal identity, with the Church being the bride, but it is not until the third century, in the writings of Tertullian of Carthage, that we first encounter the notion that specifically virgin women embody the bride. Tertullian is clear that virgins are to conduct themselves in public as wives, which includes the wearing of a veil. This chapter focuses particularly on dress to explore what kind of ‘marriage’ it was that these virgins were believed to enter into with Christ, and what this means for their social identities.

Roman Republic, Year One

1998 ◽  
Vol 45 (1) ◽  
pp. 19-26 ◽  
Author(s):  
T. P. Wiseman
Keyword(s):  
Roman Republic ◽  
Sixth Century ◽  
Third Century ◽  
Historical Drama ◽  
Literary Genres ◽  
Know How ◽  
The Third ◽  
Historical Tradition

The Romans knew that they had once been ruled by kings, and they believed, perhaps rightly, that the fall of the monarchy had taken place at what we would call the end of the sixth century B.C. The texts that tell us this – Livy, Dionysius, Plutarch, etc. – all depend on a historical tradition that can be traced back as far as the second half of the third century B.C., when the Roman literary genres of historical drama, historical epic, and prose historiography began. Before that, we do not know how the Romans conceived or recorded the memory of their own past.

Treaties true and false: The error of Philinus of Agrigentum

1985 ◽  
Vol 35 (1) ◽  
pp. 92-109 ◽  
Author(s):  
B. D. Hoyos
Keyword(s):  
Sixth Century ◽  
Third Century ◽  
Diplomatic Relations ◽  
Military Aid ◽  
The Third ◽  
Good Cause

Rome and Carthage had established peaceful diplomatic relations before 300 b.c. — as early as the close of the sixth century according to Polybius, whose dating there no longer seems good cause to doubt. A second treaty was struck probably in 348. Both dealt essentially with traders' and travellers' obligations and entitlements, so any military or political terms sprang from that context. In both, the Carthaginians agreed to hand over any independent town they captured in Latium. In the first treaty they were not to establish a fort in Latium either; in the second, the Romans were not to found a city in Carthaginian Africa, Spain or Sardinia.But independent military considerations are the stuff of a third treaty concluded during Rome's war with Pyrrhus. Rome and Carthage now pledged each other military aid in certain circumstances, as we shall see. And ‘geopolitical’ concerns of a very broad kind imbued a treaty which was reported by the third-century historian Philinus of Agrigentum. By this, he stated, ‘the Romans must keep out of the whole of Sicily, the Carthaginians out of Italy’ (ἔδει Ῥωμαίους μ⋯ν ⋯πέχεσθαι Σικελίας ⋯πάσης, Καρχηδονίους δ' Ἰταλίας). This is Polybius' citation of Philinus' allegation; Polybius himself then roundly rejects the very existence of such a pact and declares himself at a loss to understand how his predecessor could record it, but modern scholarship is no longer all that ready to accept his view. A strong majority of historians prefer to follow the Agrigentine, and many see 306 b.c. as the likely year for the agreement because Livy records a ‘renewal’ then of a foedus with Carthage (without giving details).

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