Council Of Florence Research Articles

Review: East and West. The Making of a Rift in the Church. From Apostolic Times until the Council of Florence.

Review: East and West. The Making of a Rift in the Church. From Apostolic Times until the Council of Florence.

The Roman ‘Clarification’ of the Doctrine of the Filioque

This article offers an exposition of a recent Roman Catholic document on the disputed issue of the Filioque, and of some of the discussion that has followed it. Drawing on the Council of Florence in particular, it is here argued that there is a danger of a watering down of the developed Western trinitarian position encapsulated in the Filioque. A way of holding on to the fullness of that tradition, whilst taking seriously the need for a fuller recognition of the decisive Eastern insight concerning the monarchy of the Father, is offered.

Joseph Bryennius and the text of Marcus Aurelius’Meditations

A neglected source for the text of Marcus Aurelius’Meditationsis to be found in the writings of the Byzantine theologian Joseph Bryennius, who seems to have been born about 1350 (details of his early life are obscure) and to have died before the Council of Florence (1438), probably in 1430/1. He was a monk who was also a scholar, a theologian, and an ecclesiastical diplomat. He spent the years 1382–1402 in Crete (then under Venetian rule), and was sent in 1406 on a mission of ecclesiastical diplomacy to Cyprus. Otherwise the greater part of his life was spent in Constantinople; from about 1402 to 1406 he lived at the monastery of Stoudios, from 1416 to 1427 at that of Charsianeites. He was a court preacher, and as a theologian upheld the claims of the Greek Church against the Roman; among his published works are twenty-oneDiscourses on the Trinitymaintaining the Greek Orthodox position.

The Greek Patristic Testimonia Presented at the Council of Florence (1439) in Support of the Filioque Reconsidered

REB 58 2000 France p. 149-165 Alexander Alexakis, The Greek Patristic Testimonia Presented at the Council of Florence (1439) in Support of the Filioque Reconsidered. — The Union of the Churches effected at the Council of Ferrara-Florence was the result of discussions and negociations, based largely on the writings of early fathers. This paper argues that the Greek patristic testimonia that were presented by the Latins in support of the Filioque had been collected by the Greek followers of Maximos the Confessor back in the mid-7th century AD in the times of Pope Theodore (643-649 AD).

La Renaissance philosophique: entre immanence et transcendance

The philosophical Renaissance began with the Council of Florence in the debate between Ficino and Pico. An examination of the debate reveals that Renaissance as suspended between immanence and transcendence. Also revealed is a transformation of the idea of time, as a function of the emergence of a productive imagination, and a new way of thinking about the properly historical periodization of the philosophical Renaissance.

Roberto Martelli, the Council of Florence, and the Medici Palace Chapel

Roberto Martelli, the Council of Florence, and the Medici Palace Chapel

A New Interpretation of Fra Angelico

In part I, I examined William Hood’s recent attempt to understand Fra Angelico as a propagandist for the Observant reform in the Dominican Order. In his magisterial treatment of Fra Angelico at San Marco (Yale University Press, 1993) Professor Hood interprets each of the works against the background of its predecessors elsewhere in Dominican or other art, or elsewhere in Angelico’s own corpus. His particular concern is with the institutional tradition out of which Angelico spoke: the spaces, spirituality and devotional practices of the friars, which conditioned the subject matter and significance of the works. He persuasively argues that Angelico’s art is to be understood as an expression of a particular view of Dominican community and tradition. I proposed that Angelico’s art would be better understood if there had also been some examination of the doctrinal tradition out of which the painter preached: in particular its Scriptural and Thomistic Catholicism. Essential are some understanding of Angelico’s aesthetic (its Thomist view of beauty, light, reality, analogy, the senses ...), his understanding of the function of religious art (as worship, visualizing spiritual exercise, source of instruction, tool of preaching), and his theology of the Incarnation and the Passion as the way to the beatific vision for the various audiences to whom he preached. Admittedly very little has been written to date on Angelico’s theology. Hood’s book is a great jumping off point for such an endeavour.On the Feast of the Epiphany 1443 the high altar of San Marco was consecrated in the presence of the pope and all the cardinals, patriarchs and bishops present at the Council of Florence.

Cosimo de' Medici and the 'Platonic Academy'

HE MOST FAMOUS of all stories about the Platonic Academy of Florence is the story of its founding. According to the traditional account, Cosimo de' Medici, during the Council of Florence in 1439, repeatedly heard the neopagan philosopher Gemistus Pletho delivering lectures on Plato and was inspired by his contact with the Byzantine to refound the Platonic Academy in his own city of Florence, the new Athens of Italy. Recognizing, however, that the time was not yet ripe for such an undertaking, he bided his time-for almost a quarter of a century-until he recognized in the young Marsilio Ficino the instrument through which his design might be accomplished. Noticing his attraction to Platonic philosophy, Cosimo arranged for the young man to learn Greek. In due course Cosimo gave Ficino a manuscript of the complete works of Plato, a house in Florence, and a house (in some versions a villa) near his own villa at Careggi which was to be the centre of the new Platonic Academy. These gifts were bestowed in 1462, the year which is usually taken to be the precise foundation date of the Florentine Academy. Under Cosimo's patronage-continued by his descendants Piero di Cosimo, Lorenzo and Piero di Lorenzo-the 'Academia Caregiana' flourished and became the spiritual home of the Florentine Renaissance in the later Quattrocento, numbering among its membership such luminaries as Angelo Poliziano, Pico della Mirandola, Cristoforo Landino, and Lorenzo il Magnifico himself.

Contributo alla conoscenza della flora e vegetazione dell’Oltre Giuba (Somalia Meridionale)

B/OGEOGRAPHIA - vol. XIV - 1988 {Pubblicato il 31 dicembre 1990) The Biogeography of Somalia Contributo alla conoscenza della flora e Vegetazione dell’Oltre Giuba (Somalia Meridionale) (qq‘) MARCELLO TARDELLI Erbario Tropicale tli Fireizze, via ‘La Pim 4 — Firenze SUMMARY In 1986 the Center for Study of Tropical Zoology and Ecology with the cooperation of the National Research Council of Florence, organized a scientific expedition to the southwestern Somalia. The itiner- ary included the Giuba region (Gedo) and numerous stops of particular interest which have rarely been seen by other scientific groups. lnfact, from a botanical point of view, some of these areas are still unexplored and completely unknown. This work describes five of the principal areas examined. Fafadun: This area is characterized by grey-like sandy-soil and very low shrubby vegetation. (It must be pointed out that it did not rain at all during the last six months). El Bur Saar: This area is characterized by the presence of a hilly strip of land which was often covered by fog both at night and during the early morning hours. This humidity has permitted the establishment of lush arboreal vegetation. The soil is typically red and sandy; herbaceous plants are almost completely absent. Garba Harte: This area is a tableland bordered by flat and clearly stratified bas reliefs. The soil is pebbly, reddish brown, and calcareous in nature. The vegetation is rather sparse and is represented by low shrubs typical of plants found in open windy areas. Fanwein: This zone is, for the most part, sandy and furrwed by beds of Wadi which have dug their way into the rock. The area is surrounded by flat has reliefs. The arboreal and shrubby vegetation is rather scarce. The two lakes which are found in this area, one above the other, are fed by salty water. Matagassile: The area we visited was along the banks of the Giuba river near the Giuba rapids. Nel 1986 il Centro di Studio per la Faunistica ed Ecologia Tropicali del C.N.R. di Firenze e l’Erbario Tropicale di Firenze nell’ambito di un pro- gramma di ricerche sulla flora e fauna del]’Africa Orientale hanno organizza— to una missione scientifica nella Somalia Sud—occ:identale dal 24 ottobre al 17 novembre 1986. La parte faunistica e stata curata dal dr. L. Chelazzi ricercatore presso il Centro di Studio per la Faunistica ed Ecologia Tropicali del C.N.R. di Firem- ze. L’itinerario ha cornpreso tra l’altro numerose localita dell’Oltre Giuba (Gedo), regione che riveste particolare interesse in quanto solo raramente vi sono state svolte spedizioni scientifiche ed alcune zone risultano ancora del U’) Pubblicazione dell’Erbario Tropicale di Firenze — N. 72 89

Judaism and the Universe of Faiths

Recently there has been considerable discussion in Christian circles about the relationship between Christianity and the world religions. Traditionally Christians have insisted that anyone outside the Church cannot be saved. To quote a classic instance of this view, the Council of Florence in the fifteenth century declared that: ‘no one remaining outside the Catholic Church, not just pagans but also Jews or heretics or schismatics, can become partakers of eternal life; but they will go to everlasting fire which was prepared for the devil and his angels. Unless before the end of life they are joined to the Church’.1

Machiavelli's “heroic” political oratory

In promoting military appropriations by the Great Council of Florence in March, 1503, Niccold Machiavelli adopted an “heroic” stance on Renaissance political communication. This essay examines the classical references for Machiavelli's concept of orator‐as‐hero as well as his allied rhetorical artistry with a view toward encouraging the wider study of political communication during the Renaissance.

Eastern liturgies and anglican divines 1510–1662

It would be difficult to form an accurate estimate of the extent to which the eastern liturgies were known in the west before the invention of printing. At the time of the council of Florence, the Liturgy of St John Chrysostom was celebrated at Ferrara and at Venice; and someone brought with him what is now the earliest extant manuscript of that liturgy, and left it behind in Florence. In the debates, however, the western delegates professed to have no knowledge of the rite. After the fall of Constantinople, Greek scholars and manuscripts reached the west in much greater numbers than before. In England an important step forward was taken about the year 1510, when Erasmus gave John Fisher, bishop of Rochester, a copy of St Chrysostom in Greek, with a Latin translation made by himself.

A Greek Démarche on the Eve of the Council of Florence

Despite the superabundance of material available for the historical preliminaries and the progress of the Council of Ferrara-Florence, there is a source which to all intents and purposes has been neglected and has, therefore, remained outside the purview of the historiography concerning this critical Council. In more than one respect this source sheds significant light on the attitudes, mechanics and state of mind of at least some Greek sections and their aspirations in the matter of the union of the Greek and Latin Churches. The source is not an official document but, as we shall presently see, a memorandum or, to use Foreign Office jargon, a minute by a highly placed official who was not either in his private or public capacity in any way involved in the matter reported. The memorandum demands attention on several counts. It records an unexpected approach on the part of some Greeks to the duke of Milan shortly before Eugenius IV decided to transfer the Council from Ferrara to Florence. The record reveals, like a flashlight, how much diplomatic activity was going on in the corridors of power, in the couloirs, in the backrooms safely removed from the gaze of the public, of the annalists, official shorthand writers, and the forerunners of the modern journalists and of the media, that is to say, the diarists, eavesdroppers and reporters appointed by the various European courts at the seat of the Council. This memorandum or minute is the only source that informs posterity of an abortive, but nonetheless very symptomatic approach intended to settle the question of the union by radical means. Above all, the memorandum faithfully reflects the age-old Byzantine ideology which reached back into the somewhat hazy ancient Roman period and which had matured over more than a millennium that manifestly linkedNea Romawith Roman antiquity. The core and tenor of this approach associates historical continuity with historical Roman law, a combination that had served as the very ingredient, nay, as theanimathat gave birth to, and shaped the future of, the Church in Byzantine realms.

The History of the Council of Florence. By Ivan N. Ostroumoff. Translated by Basil Popoff. Boston: Holy Transfiguration Monastery, 1971. x, 313 pp. $2.00, paper.

The History of the Council of Florence. By Ivan N. Ostroumoff. Translated by Basil Popoff. Boston: Holy Transfiguration Monastery, 1971. x, 313 pp. $2.00, paper.

The Trinity and Human Love

‘Batter my heart, three-Personed God’, wrote the poet John Donne. However, it has been the mind, not the heart, which has been battered by this most unfathomable of all mysteries. Centuries of long and painful battering of Unitarian hammer on tritheistic anvil eventually forged a statement which expressed the mystery: three persons in one nature. And ever since the Council of Florence there has echoed down the centuries a thunderous ‘So what?’. For the riddle of the Trinity is not merely that of the Three-in-one, but the revelation of it. Not ‘how?’, but ‘why?’. What is its relevance?Karl Rahner, in his Theological Investigations, is exaggerating only slightly when he notes:‘One might almost dare to affirm that if the doctrine of the Trinity were to be erased as false, most religious literature could be preserved almost unchanged throughout the process. And it cannot be objected that the Incarnation is such a theologically and religiously central element in Christian life that on that account the Trinity is always and everywhere irremovably present. For when the Incarnation of God is spoken of, theological and religious intention is today concentrated on the fact that “God” has become man, that “a” person of the Trinity has assumed flesh—but not on the fact that this person is precisely that of the Word, Logos.’In the attempt to make the Trinity relevant one is beset by problems which appear insoluble. The most obvious of these is the danger of falling into the error of ‘tritheism’.

Thomas Rudborne, monk of Winchester, and the council of Florence

One of the ways in which historians show their wisdom is by their reluctance to make general, definitive pronouncements. Is there anyone among us, for example, who can say with certainty that the spirit of ecumenism abroad today is deeper and more prevalent than in any preceding age? The history of ecumenical councils is the history of the Church’s constant striving to reconcile heretics and end schism. Furthermore, it is surely not true to say that concern for the unity of Christendom has been confined in the past only to the small group of council delegates who for spiritual, theological and often, unfortunately, political reasons were, so to speak, professionally involved. However, before I am anathematised for expounding on a negative generalisation let me hasten to draw your attention to the ecumenical interests of Thomas Rudborne, O.S.B.

The Eucharist: Christ's Self-Communication in a Revelatory Event

TIE COUNCIL of Trent tells us that Eucharist contains truly, really, and substantially body and blood together with soul and divinity of our Lord Jesus Christ, and that presence of Christ is brought about that wonderful and singular conversion of whole substance of bread into body, and of entire substance of wine into blood, only species of bread and wine remaining. The Council clearly asserts, therefore, what Eucharist is (Christ) and how this is brought about (transubstantiation), but we must notice that how is limited to matter, elements, and that nothing is said here of form, words used, which we must of course consider, since it is an indispensable part of sacrament. If we look to other magisterial pronouncements, we see this aspect readily affirmed. When truth of transubstantiation (although word itself was not used) was first proposed by teaching office of Church in 1079 to Berengarius, oath he had to take states that it is through mystery of sacred prayer and words of our Redeemer that change is brought about. Likewise, Council of Florence in 1439 specifies that the priest speaking in person of Christ effects sacrament; for by power of very words substance of bread is changed into body of Christ and substance of wine into blood... . These statements call attention to words; them mystery is enacted. If they effect body and blood of Christ, there is certainly to them than merely pronouncing them. It is to this far more that we wish to direct attention. Our deeper grasp today of Hebrew concepts, such as power of word, would shed light on endeavor. Accordingly, we shall consider dynamism of word, then Eucharist as event, and thirdly Eucharist as a constituting action of Christ and assembly. Finally, all this should indicate to us what we will consider

Personalities at the Council of Florence and Other Essays. Joseph Gill

<i>Personalities at the Council of Florence and Other Essays</i>. Joseph Gill

Personalities of the Council of Florence and Other Essays. Joseph Gill

<i>Personalities of the Council of Florence and Other Essays</i>. Joseph Gill

The Councils and their Significance

The Council of Florence, about which I have recently been reading Fr Gill's monumental work, is surely one of the more poignant, and I would say gallant failures of history. I feel also that it has a special interest for me as a Dominican, since the chief spokesman on the Latin Side in the theological debates was the Dominican John Montenero; a Greek Dominican bishop, Andrew Chrysoberges, played a prominent part in the negotiations that preceded and followed the Council; and finally the patriarch Joseph II, who died a few weeks before the union was proclaimed, was buried in the Dominican church of S. Maria Novella. But for two more substantial reasons it is also of particular significance for subject this evening; it did achieve a union, however precarious and short-lived, between the Latins and the Greeks, and a union elicited from genuine hard discussion of the points at issue between the two Churches; and secondly it really settled once and for all the issue that Was dividing the Latin Church on whether or not a council has authority over the pope.