The Roman Synodal Letter Confi dimus Quidem in the Context of Relations Between the Churches of East and West (370–379)
The article is devoted to the reconstruction of the project of the Arian crisis’s resolution proposed by the Roman and Italian Churches to the local Churches of Illyricum and East (370(1)). According to the author, this project was fixed in the letter of one of the Roman councils in the pontificate of...
Ausführliche Beschreibung
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| Autor*in: |
Zakharov Georgii [verfasserIn] |
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| Format: |
E-Artikel |
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| Sprache: |
Russisch |
| Erschienen: |
2016 |
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| Schlagwörter: |
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| Übergeordnetes Werk: |
In: Vestnik Pravoslavnogo Svâto-Tihonovskogo Gumanitarnogo Universiteta: Seriâ II. Istoriâ, Istoriâ Russkoj Pravoslavnoj Cerkvi - St. Tikhon's Orthodox University, 2017, 4(2016), 71, Seite 7-20 |
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volume:4 ; year:2016 ; number:71 ; pages:7-20 |
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Link aufrufen |
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| DOI / URN: |
10.15382/sturII201671.7-20 |
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| Katalog-ID: |
DOAJ076282015 |
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| 520 | |a The article is devoted to the reconstruction of the project of the Arian crisis’s resolution proposed by the Roman and Italian Churches to the local Churches of Illyricum and East (370(1)). According to the author, this project was fixed in the letter of one of the Roman councils in the pontificate of Pope Damasus I (366–384), known as Confi dimus quidem. This text was originally perceived with little enthusiasm by eastern Neo-Nicene bishops and probably also by St. Athanasius the Great, because it attempted to supplement the Nicene creed by theological formula expressed in Latin theological categories. In particular, the letter used the concept of substantia, which could be translated into Greek, not only as οuσία, but also as uπόστασις, while the eastern Neo-Nicene bishops insisted on the distinction between these terms. In addition, in the text there were elements of the ecclesiological conception of Roman centralism. For example the letter proclaims the dependence of ecumenical council decisions’ authority from its reception by Roman bishop. The Church of Rome, apparently, regarded Confi dimus quidem as a document which had to endorse any bishop who wanted to be received in Roman communion. In 379, the Council of Antioch included Confi dimus quidem in the collection of approved Roman doctrinal fragments. This action probably helped to restore communion between the eastern and western Nicene bishops. | ||
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10.15382/sturII201671.7-20 doi (DE-627)DOAJ076282015 (DE-599)DOAJ384fe7b373ee44a7ac4e77b0f7d1c50c DE-627 ger DE-627 rakwb rus DK1-4735 BL660-2680 Zakharov Georgii verfasserin aut The Roman Synodal Letter Confi dimus Quidem in the Context of Relations Between the Churches of East and West (370–379) 2016 Text txt rdacontent Computermedien c rdamedia Online-Ressource cr rdacarrier The article is devoted to the reconstruction of the project of the Arian crisis’s resolution proposed by the Roman and Italian Churches to the local Churches of Illyricum and East (370(1)). According to the author, this project was fixed in the letter of one of the Roman councils in the pontificate of Pope Damasus I (366–384), known as Confi dimus quidem. This text was originally perceived with little enthusiasm by eastern Neo-Nicene bishops and probably also by St. Athanasius the Great, because it attempted to supplement the Nicene creed by theological formula expressed in Latin theological categories. In particular, the letter used the concept of substantia, which could be translated into Greek, not only as οuσία, but also as uπόστασις, while the eastern Neo-Nicene bishops insisted on the distinction between these terms. In addition, in the text there were elements of the ecclesiological conception of Roman centralism. For example the letter proclaims the dependence of ecumenical council decisions’ authority from its reception by Roman bishop. The Church of Rome, apparently, regarded Confi dimus quidem as a document which had to endorse any bishop who wanted to be received in Roman communion. In 379, the Council of Antioch included Confi dimus quidem in the collection of approved Roman doctrinal fragments. This action probably helped to restore communion between the eastern and western Nicene bishops. Roman Church Roman councils Arian controversy Confi dimus quidem Damasus I St. Basil the Great St. Meletius of Antioch St. Athanasius the Great. History of Russia. Soviet Union. Former Soviet Republics History and principles of religions In Vestnik Pravoslavnogo Svâto-Tihonovskogo Gumanitarnogo Universiteta: Seriâ II. Istoriâ, Istoriâ Russkoj Pravoslavnoj Cerkvi St. Tikhon's Orthodox University, 2017 4(2016), 71, Seite 7-20 (DE-627)1760616117 24094811 nnns volume:4 year:2016 number:71 pages:7-20 https://doi.org/10.15382/sturII201671.7-20 kostenfrei https://doaj.org/article/384fe7b373ee44a7ac4e77b0f7d1c50c kostenfrei http://periodical.pstgu.ru/en/pdf/article/3350 kostenfrei https://doaj.org/toc/1991-6434 Journal toc kostenfrei https://doaj.org/toc/2409-4811 Journal toc kostenfrei GBV_USEFLAG_A SYSFLAG_A GBV_DOAJ SSG-OLC-PHA AR 4 2016 71 7-20 |
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In Vestnik Pravoslavnogo Svâto-Tihonovskogo Gumanitarnogo Universiteta: Seriâ II. Istoriâ, Istoriâ Russkoj Pravoslavnoj Cerkvi 4(2016), 71, Seite 7-20 volume:4 year:2016 number:71 pages:7-20 |
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The Roman Synodal Letter Confi dimus Quidem in the Context of Relations Between the Churches of East and West (370–379) |
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The article is devoted to the reconstruction of the project of the Arian crisis’s resolution proposed by the Roman and Italian Churches to the local Churches of Illyricum and East (370(1)). According to the author, this project was fixed in the letter of one of the Roman councils in the pontificate of Pope Damasus I (366–384), known as Confi dimus quidem. This text was originally perceived with little enthusiasm by eastern Neo-Nicene bishops and probably also by St. Athanasius the Great, because it attempted to supplement the Nicene creed by theological formula expressed in Latin theological categories. In particular, the letter used the concept of substantia, which could be translated into Greek, not only as οuσία, but also as uπόστασις, while the eastern Neo-Nicene bishops insisted on the distinction between these terms. In addition, in the text there were elements of the ecclesiological conception of Roman centralism. For example the letter proclaims the dependence of ecumenical council decisions’ authority from its reception by Roman bishop. The Church of Rome, apparently, regarded Confi dimus quidem as a document which had to endorse any bishop who wanted to be received in Roman communion. In 379, the Council of Antioch included Confi dimus quidem in the collection of approved Roman doctrinal fragments. This action probably helped to restore communion between the eastern and western Nicene bishops. |
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The article is devoted to the reconstruction of the project of the Arian crisis’s resolution proposed by the Roman and Italian Churches to the local Churches of Illyricum and East (370(1)). According to the author, this project was fixed in the letter of one of the Roman councils in the pontificate of Pope Damasus I (366–384), known as Confi dimus quidem. This text was originally perceived with little enthusiasm by eastern Neo-Nicene bishops and probably also by St. Athanasius the Great, because it attempted to supplement the Nicene creed by theological formula expressed in Latin theological categories. In particular, the letter used the concept of substantia, which could be translated into Greek, not only as οuσία, but also as uπόστασις, while the eastern Neo-Nicene bishops insisted on the distinction between these terms. In addition, in the text there were elements of the ecclesiological conception of Roman centralism. For example the letter proclaims the dependence of ecumenical council decisions’ authority from its reception by Roman bishop. The Church of Rome, apparently, regarded Confi dimus quidem as a document which had to endorse any bishop who wanted to be received in Roman communion. In 379, the Council of Antioch included Confi dimus quidem in the collection of approved Roman doctrinal fragments. This action probably helped to restore communion between the eastern and western Nicene bishops. |
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The article is devoted to the reconstruction of the project of the Arian crisis’s resolution proposed by the Roman and Italian Churches to the local Churches of Illyricum and East (370(1)). According to the author, this project was fixed in the letter of one of the Roman councils in the pontificate of Pope Damasus I (366–384), known as Confi dimus quidem. This text was originally perceived with little enthusiasm by eastern Neo-Nicene bishops and probably also by St. Athanasius the Great, because it attempted to supplement the Nicene creed by theological formula expressed in Latin theological categories. In particular, the letter used the concept of substantia, which could be translated into Greek, not only as οuσία, but also as uπόστασις, while the eastern Neo-Nicene bishops insisted on the distinction between these terms. In addition, in the text there were elements of the ecclesiological conception of Roman centralism. For example the letter proclaims the dependence of ecumenical council decisions’ authority from its reception by Roman bishop. The Church of Rome, apparently, regarded Confi dimus quidem as a document which had to endorse any bishop who wanted to be received in Roman communion. In 379, the Council of Antioch included Confi dimus quidem in the collection of approved Roman doctrinal fragments. This action probably helped to restore communion between the eastern and western Nicene bishops. |
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