Journal of Early Christian Studies. 8,1 (2000) 83-104
Christianity and other religions -- Judaism -- History -- Primitive and early church, ca. 30-600, Church history -- Primitive and early church, ca. 30-600, and Bible. Psalms -- Criticism, interpretation, etc., Christian
Vranic, Vasilije, author. and Vranic, Vasilije, author.
Christologie. and Theology -- History -- Early church, ca. 30-600.
"In The Constancy and Development of the Christology of Theodoret of Cyrrhus Vasilije Vranic offers an assessment of the involvement of Theodoret of Cyrrhus in the Nestorian and Miaphysite controversies of the fifth century. Theodoret’s Christological language and concepts are examined in their historical contexts. The study is based on the comparison between the early period of Theodoret’s Christological output (Expositio rectae fidei and Refutation of the Twelve Anathemas) and his mature period (Eranistes). Theodoret’s Christology is ultimately vindicated and his position as a credible theologian who anticipated the definition of the Council of Chalcedon (AD 451) is assured, while proposing that challenges to the consistency of his Christology ought to be reconsidered."--
Bible -- Study and teaching -- Syria -- History., Bible -- Criticism, interpretation, etc. -- History -- Early church, approximately 30-600., Bible -- Criticism, interpretation, etc. -- History -- Syrian Church., and Electronic books
Theology -- History of doctrines -- Early church, ca. 30-600. and Theology -- History -- Early church, ca. 30-600.
This title demonstrates that the fundamental philosophical assumptions of Antiochene Christology about the natures of God and humanity compelled the Antiochenes to assert that there are two subjects in the Incarnation: the Word himself and a distinct human personality.
Theodoret, Bishop of Cyrrhus., Ettlinger, Gérard H., and Theodoret, Bishop of Cyrrhus.
Jesus Christ -- Divinity.
"This translation of a major document in patristic Christology, the first translation since the nineteenth century, is based on the modern critical edition of Theodoret's Greek text. Theodoret was the leading theologian of his time in the Antiochene tradition. In the Eranistes (written in 447), he offers a lengthy exposition of his Christology coupled with a refutation of the so-called Monophysite Christology that, despite its condemnation at the General Council held at Chalcedon in 451, survives to this day, having been embraced by several large churches of the East. The "Monophysite" controversy caused a tremendous rift between East and West, and the Eranistes portrays the hostility and the stubborn resistance to the thought of others that afflicted both sides in the conflict." "The Eranistes is written in the form of three dialogues between two characters: Orthodox, who represents Theodoret's thought, and Eranistes, who is presented as a heretic. In two dialogues Theodoret argues that the Word of God was immutable and impassible in his divine nature, and that Christ experienced change and passion only in his human nature. A third dialogue argues that, in the union of the divinity and humanity in the one person of the Word incarnate, the natures remained unmixed. To bolster his arguments Theodoret incorporates extensive citations, not only from orthodox ecclesiastical writers, but also from the heretic Apollinarius and the suspected Arian, Eusebius of Emesa. The texts of many of these citations are known only from the Eranistes and are therefore important witnesses to the development of patristic Christology."--Jacket.
Journal of Early Christian Studies. Winter2007, Vol. 15 Issue 4, p517-562. 46p.
ANTIOCHIAN school, HISTORY of doctrinal theology -- Early church, ca. 30-600, RELIGIOUS doctrines, CHURCH history, RELIGION -- History, and CHRISTIAN sects
The School of Antioch has more often been treated as a doctrinal abstraction than a social entity. This study reinterprets the Antiochene phenomenon as a socio-doctrinal network, a group of clerics bound by a call and response of doctrinal language. Conciliar documents and the letters of Theodoret of Cyrrhus showcase this network in operation in the 430s and 440s. For earlier, formative decades, the network must be approached indirectly through historical narrative. In his Church History Theodoret narrates how one bishop-claimant (Meletius of Antioch) and his partisan following (featuring Diodore of Tarsus and Theodore of Mopsuestia) combined preaching, teaching, and ascetic associations to claim and organize Syrian bishoprics.While sometimes tendentious, Theodoret's narrative presentation finds external confirmation. It suggests that Antiochene doctrines coalesced in a specific social context, a germinating mix of clerical friendships and enmities, and that they developed as part of an intertwined socio-doctrinal dynamic. [ABSTRACT FROM AUTHOR]