Codex Parisinus Graecus 1115 And Its Archetype

This volume examines the use of florilegia--anthologies of earlier writings--by ecumenical councils. The manuscript provides new information concerning the beginning of the Filioque controversy and the use of Iconophile florilegia by the seventh ecumenical council in 787.

Gregory of Nyssa’s Homilies on the Our Father, edited by Matthieu Cassin, Hélène Grelier-Deneux and Françoise Vinel, offers an English translation, the edition of a 15th century Latin translation and twenty-seven studies on this major text of the 4th century.

Drawing on approaches from literary studies, history, linguistics, and art history, and ranging from Late Antiquity to the sixteenth century, this collection views 'translation' broadly as the adaptation and transmission of cultural inheritance. The essays explore translation in a variety of sources from manuscript to print culture and the creation of lexical databases. Several essays look at the practice of textual translation across languages, including the vernacularization of Latin literature in England, France, and Italy; the translation of Greek and Hebrew scientific terms into Arabic; and the use of Hebrew terms in anti-Jewish and anti-Muslim polemics. Other essays examine medieval translators' views and performance of translation, looking at Lydgate's translation of Greek myths through mental images rendered through rhetorical figures or at how printing transformed the rhetoric of intervernacular translation of chivalric romances. This collection also demonstrates translation as a key element in the construction of cultural and political identity in the Fet des Romains and Chester Whitsun Plays, and in the papacy's efforts to compete with Byzantium by controlling the translation of Greek writings.

The Spirit and the Church celebrates the life and legacy of Peter Damian Fehlner, OFM Conv., who for the past six decades has carried the torch of the Franciscan theological and philosophical vision in the fields of ecclesiology, pneumatology, Mariology, and anthropology. Articles by colleagues, former students, and associates fall into three broad categories, corresponding with several of the main areas in which Fehlner has made a longstanding scholarly contribution: the Church's Magisterium and development of doctrine, anthropology,comma and creation; the relation between Mariology, pneumatology, and ecclesiology; and scholarly seeds planted by Fehlner now being cultivated and harvested by younger scholars. All of the essays in this volume engage with Fehlner, evaluate his contributions, and build upon and expand in new directions the contributions of our honoree. The essays in this volume manifest the contemporary relevance of Fehlner's Franciscan vision in terms of his invitation to renew the theology of the Church in a Marian mode in the light of Vatican II.

The Oxford Handbook of Late Antiquity offers an innovative overview of a period (c. 300-700 CE) that has become increasingly central to scholarly debates over the history of western and Middle Eastern civilizations. This volume covers such pivotal events as the fall of Rome, the rise of Christianity, the origins of Islam, and the early formation of Byzantium and the European Middle Ages. These events are set in the context of widespread literary, artistic, cultural, and religious change during the period. The geographical scope of this Handbook is unparalleled among comparable surveys of Late Antiquity; Arabia, Egypt, Central Asia, and the Balkans all receive dedicated treatments, while the scope extends to the western kingdoms, and North Africa in the West. Furthermore, from economic theory and slavery to Greek and Latin poetry, Syriac and Coptic literature, sites of religious devotion, and many others, this Handbook covers a wide range of topics that will appeal to scholars from a diverse array of disciplines. The Oxford Handbook of Late Antiquity engages the perennially valuable questions about the end of the ancient world and the beginning of the medieval, while providing a much-needed touchstone for the study of Late Antiquity itself.

Studies of the icon in Byzantium have tended to focus on the iconoclastic era of the eighth- and ninth-centuries. This study shows that discussion of the icon was far from settled by this lengthy dispute. While the theory of the icon in Byzantium was governed by a logical understanding that had limited painting to the visible alone, the four authors addressed in this book struggled with this constraint. Symeon the New Theologian, driven by a desire for divine vision, chose, effectively, to disregard the icon. Michael Psellos used a profound neoplatonism to examine the relationship between an icon and miracles. Eustratios of Nicaea followed the logic of painting to the point at which he could clarify a distinction between painting from theology. Leo of Chalcedon attempted to describe a formal presence in the divine portrait of Christ. All told, these authors open perspectives on the icon that enrich and expand our own modernist understanding of this crucial medium.

This book presents a comparative study of church order in the East and West of the Christian world. It deals with the development of canon law from the 6th century, the time of Dionysius Exiguus and John Scholastikos, up to the period of Balsamon and Gratian. While the focus is upon Rome and Constantinople, the author includes in his discussion the churches under Islamic rule, in Syria and Persia, and describes the beginnings of Slavonic canon law in Moravia. The issues of church government, the discipline of the clergy (married or celibate), and the question of divorce and re-marriage are key themes. By illustrating how these were faced in the canon law of the Christian churches of late antiquity and the earlier Middle Ages, the book highlights questions of unity and diversity within the Christian tradition.

This volume brings together a set of fundamental contributions, many translated into English for this publication, along with an important introduction. Together these explore the role of Greek among Christian communities in the late antique and Byzantine East (late Roman Oriens), specifically in the areas outside of the immediate sway of Constantinople and imperial Asia Minor. The local identities based around indigenous eastern Christian languages (Syriac, Coptic, Armenian, Georgian, etc.) and post-Chalcedonian doctrinal confessions (Miaphysite, Church of the East, Melkite, Maronite) were solidifying precisely as the Byzantine polity in the East was extinguished by the Arab conquests of the seventh century. In this multilayered cultural environment, Greek was a common social touchstone for all of these Christian communities, not only because of the shared Greek heritage of the early Church, but also because of the continued value of Greek theological, hagiographical, and liturgical writings. However, these interactions were dynamic and living, so that the Greek of the medieval Near East was itself transformed by such engagement with eastern Christian literature, appropriating new ideas and new texts into the Byzantine repertoire in the process.

In AD 726, the Byzantine emperor ordered the destruction of all icons, or religious images, throughout the empire, and icons were subject to an imperial ban that was to last, with a brief remission, until AD 843. A defender of icons, St John of Damascus wrote three treatises against "those who attack the holy images." He differentiates between the veneration of icons, which is a matter of expressing honor, and idolatry, which is offering worship to something other than God.