The presence & authority of the Gospel-book in the fifth-century church councils

It has long been assumed that the enthronement of the Gospel-book in the midst of the ecumenical councils was a custom initiated at the First Ecumenical council of Nicaea in 325 and picked up by the ecumenical councils that followed. Similarly, it is assumed that the presence of the Gospel-book in t...

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Main Author: Koutris, Charidimos
Published: Durham University 2017
Subjects:
226
Online Access:https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.716331
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spelling ndltd-bl.uk-oai-ethos.bl.uk-7163312018-10-09T03:32:21ZThe presence & authority of the Gospel-book in the fifth-century church councilsKoutris, Charidimos2017It has long been assumed that the enthronement of the Gospel-book in the midst of the ecumenical councils was a custom initiated at the First Ecumenical council of Nicaea in 325 and picked up by the ecumenical councils that followed. Similarly, it is assumed that the presence of the Gospel-book in the modern courtrooms on which witnesses swear oaths to testify truthfully originates from ancient Greek and Roman court practice. This thesis puts forward an alternative approach by suggesting that it was Cyril of Alexandria who first enthroned the Gospel-book in the midst of the Third Ecumenical council of Ephesus in 431 (Ch.1) to manifest Christ’s presence and presidency, attribute all conciliar-judicial decisions to Him, thus giving them infallible and irrevocable authority (Ch.2). The book, as Son of God and personification of the Truth, now aims to lead the participants to the revelation of the truth and the safeguarding of the orthodox faith (Ch.3). With the elevation of Ephesus and Cyril to de facto exponents of faith, this innovative practice gained greater authority and was gradually established too. By the time of Chalcedon in 451, the enthronement of the Gospel-book as Christ in the midst of the councils can be seen in even more bishoprics of the East (Ch.4). In these councils the Gospel-book now has supreme authority, as evident by the way people refer to it (Ch.5), their preference for it over any other religious or secular object (Ch.6), as well as its employment to instil the “fear of God”, extract the truth and attribute infallible authority to their conciliar-judicial decisions, as if they were taken by God Himself (Ch.7). As an aftermath of Chalcedon, the Gospel-book is gradually introduced by the Emperors to the secular sphere and the Byzantine courts: a practice that is preserved until today.226Durham Universityhttps://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.716331http://etheses.dur.ac.uk/12194/Electronic Thesis or Dissertation
collection NDLTD
sources NDLTD
topic 226
spellingShingle 226
Koutris, Charidimos
The presence & authority of the Gospel-book in the fifth-century church councils
description It has long been assumed that the enthronement of the Gospel-book in the midst of the ecumenical councils was a custom initiated at the First Ecumenical council of Nicaea in 325 and picked up by the ecumenical councils that followed. Similarly, it is assumed that the presence of the Gospel-book in the modern courtrooms on which witnesses swear oaths to testify truthfully originates from ancient Greek and Roman court practice. This thesis puts forward an alternative approach by suggesting that it was Cyril of Alexandria who first enthroned the Gospel-book in the midst of the Third Ecumenical council of Ephesus in 431 (Ch.1) to manifest Christ’s presence and presidency, attribute all conciliar-judicial decisions to Him, thus giving them infallible and irrevocable authority (Ch.2). The book, as Son of God and personification of the Truth, now aims to lead the participants to the revelation of the truth and the safeguarding of the orthodox faith (Ch.3). With the elevation of Ephesus and Cyril to de facto exponents of faith, this innovative practice gained greater authority and was gradually established too. By the time of Chalcedon in 451, the enthronement of the Gospel-book as Christ in the midst of the councils can be seen in even more bishoprics of the East (Ch.4). In these councils the Gospel-book now has supreme authority, as evident by the way people refer to it (Ch.5), their preference for it over any other religious or secular object (Ch.6), as well as its employment to instil the “fear of God”, extract the truth and attribute infallible authority to their conciliar-judicial decisions, as if they were taken by God Himself (Ch.7). As an aftermath of Chalcedon, the Gospel-book is gradually introduced by the Emperors to the secular sphere and the Byzantine courts: a practice that is preserved until today.
author Koutris, Charidimos
author_facet Koutris, Charidimos
author_sort Koutris, Charidimos
title The presence & authority of the Gospel-book in the fifth-century church councils
title_short The presence & authority of the Gospel-book in the fifth-century church councils
title_full The presence & authority of the Gospel-book in the fifth-century church councils
title_fullStr The presence & authority of the Gospel-book in the fifth-century church councils
title_full_unstemmed The presence & authority of the Gospel-book in the fifth-century church councils
title_sort presence & authority of the gospel-book in the fifth-century church councils
publisher Durham University
publishDate 2017
url https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.716331
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