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English, Greek, and Latin. Includes the documents in the original text, a reproduction of Conciliorum oecumenicorum decreta, and English translations. Includes bibliographical references and indexes. v. 1. Nicaea I to Lateran V -- v. 2. Trent to Vatican II.
This monograph addresses the history of canon law in Western Europe between ca. 1000 and ca. 1150, specifically the collections compiled and the councils held in that time. The main part consists of an analysis of all major collections, taking into account their formal and material sources, the social and political context of their origin, the manuscript transmission, and their reception more generally. As most collections are not available in reliable editions, a considerable part of the discussion involves the analysis of medieval manuscripts. Specialized research is available for many but not all these works, but tends to be scattered across miscellaneous publications in English, German, French, Italian, and Spanish; one purpose of the book is thus to provide relatively uniform, up-to-date accounts of all major collections of the period. At the same time, the book argues that the collections are much more directly influenced by the social milieux from which they emerged, and that more groups were involved in the development of high medieval canon law than it has previously been thought. In particular, the book seeks to replace the still widely held belief that the development of canon law in the century before Gratian's Decretum (ca. 1140) was largely driven by the Reform papacy. Instead, it is crucial to take into account the contribution of bishops, monks, and other groups with often conflicting interests. Put briefly, local needs and conflicts played a considerably more important role than central (papal) 'reform', on which older scholarship has largely focused.
Since the calls of the Second Vatican Council, Roman Catholic theologians have sought to overcome an overarching problem facing Jewish–Christian relations, the concept of "supersessionism"; the idea that God has revoked the spiritual and historical promises made to the Jewish people in favour of granting those same privileges to a predominantly Gentile Church. Israel, the Church, and Millenarianism breaks new ground by applying an ancient principle to the problem of Israel’s "replacement": the early Church’s promotion of millennialism. Utilizing the best in Patristic research, Aguzzi argues that these earliest Christian traditions made room for the future of Israel because Christ’s reign in the Church was viewed as provisional to his historical reign on earth—Israel’s role in salvation history was and is not yet complete. Aguzzi’s research also opens the door for a greater Catholic understanding of the millennial principle, not shying away from its validity and relevance for understanding the importance of safeguarding Jewish particularity, while concluding that the Synagogue and the Church are indeed on a parallel trajectory; "...what will their...[Israel’s]...acceptance be but life from the dead?" (Romans 11:15). Ultimately, the divine will is fulfilled through both Christian and Jewish means, in history, while each community is dependent, in different ways, upon the unfolding of God’s future and the coming Parousia of Christ.
Leo the Great was a major figure of the late Roman world whose life and work were profoundly intertwined with the political crisis of his day. As the western empire gradually succumbed to the advancing barbarian kingdoms, Leo understood that the papacy needed to expand its authority in order for the church to survive the demise of the political system. This book argues that his achievement was to transform the church not only in the practical level of administrative organization, but in the more fluid realm of thought and idea. The secular Rome that was crumbling was replaced with a Christian, universal Rome that he fashioned by infusing his theology with humanitarian ideals.
This important book reassesses the classic Chalcedonian view of Jesus: "one person, two natures". It carefully rejects all forms of kenotic Christology and affirms that Jesus possessed and used all the divine attributes, in particular, that of omnipresence, arguing that evangelical scholars have abandoned this important truth. This has ramifications for our view of the Holy Spirit and of Christ's presence with his people. It challenges us to read the Scriptures again and to live in the presence of Jesus. - Publisher Commendation: "In this important study of orthodox Christology, Dr Zachariades develops an aspect of it that has generally been neglected. How should we understand the universal presence of the risen, ascended an glorified Christ? Starting with the controversies of the early church, he takes us through the questions involved in the discussion and points us to a deeper understanding of how Christ is both God and man at the same time." Gerald L. Bray, Research Professor of Divinity, History and Doctrine, Beeson Divinity School, USA
This is a substantially introduced and annotated first edition of a previously unknown Latin text, which throws light on the intellectual history of early medieval Europe.