Herrschaft und Bekenntnis
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Wolfram Kinzig
Abstract
Beginning with Constantine the Great, Roman emperors increasingly addressed questions of the Christian faith in their legislation and later enacted laws themselves in the form of creeds. Three phases can be observed in the relationship between emperors and the development of creeds: (1) Up to Theodosius, the emperors largely refrained from discussing the credal content and tried to achieve ecclesiastical pacification based on existing synodal formulas. (2) From 380 onwards, the faith was more closely described and prescribed in the legal texts, albeit in a still relatively unspecific form. (3) The Henotikon (482) is the first law that took the form of a personal confession of the emperor, who then competed with the synods in their mutual attempts to define credal formulae This development reaches its climax in the numerous confessions of Justinian and continues until the Ekthesis of Heraclius (638). The article describes this process and discusses the details of the relevant laws and their significance for the imperial self-understanding in questions of church politics.
Abstract
Beginning with Constantine the Great, Roman emperors increasingly addressed questions of the Christian faith in their legislation and later enacted laws themselves in the form of creeds. Three phases can be observed in the relationship between emperors and the development of creeds: (1) Up to Theodosius, the emperors largely refrained from discussing the credal content and tried to achieve ecclesiastical pacification based on existing synodal formulas. (2) From 380 onwards, the faith was more closely described and prescribed in the legal texts, albeit in a still relatively unspecific form. (3) The Henotikon (482) is the first law that took the form of a personal confession of the emperor, who then competed with the synods in their mutual attempts to define credal formulae This development reaches its climax in the numerous confessions of Justinian and continues until the Ekthesis of Heraclius (638). The article describes this process and discusses the details of the relevant laws and their significance for the imperial self-understanding in questions of church politics.
Kapitel in diesem Buch
- Frontmatter I
- Inhalt VII
- Vorwort XI
-
I Texte
- Zwei neuentdeckte Predigten des Nestorios: Adversus haereticos de divina trinitate (CPG 5691) und In symbolum fidei. Edition, Übersetzung und Kommentar 1
- Die Verpflichtungserklärungen der getauften Juden von Toledo aus den Jahren 637 und 654 53
- Glauben lernen im Mittelalter 91
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II Studien
- What’s in a Creed? A New Perspective on Old Texts 117
- Monarchianismus und Monarchie 137
- Der Ursprung des römischen Glaubensbekenntnisses 161
- The Origins of the Creed of Jerusalem 189
- Herrschaft und Bekenntnis 208
- Formation des Glaubens 227
- Warum es im Glaubensbekenntnis keine Ethik gibt 263
- Das Apostolische Glaubensbekenntnis – Leistung und Grenzen eines christlichen Fundamentaltextes 286
- Literaturverzeichnis 309
- Liste der Erstveröffentlichungen 343
- Indices 345
Kapitel in diesem Buch
- Frontmatter I
- Inhalt VII
- Vorwort XI
-
I Texte
- Zwei neuentdeckte Predigten des Nestorios: Adversus haereticos de divina trinitate (CPG 5691) und In symbolum fidei. Edition, Übersetzung und Kommentar 1
- Die Verpflichtungserklärungen der getauften Juden von Toledo aus den Jahren 637 und 654 53
- Glauben lernen im Mittelalter 91
-
II Studien
- What’s in a Creed? A New Perspective on Old Texts 117
- Monarchianismus und Monarchie 137
- Der Ursprung des römischen Glaubensbekenntnisses 161
- The Origins of the Creed of Jerusalem 189
- Herrschaft und Bekenntnis 208
- Formation des Glaubens 227
- Warum es im Glaubensbekenntnis keine Ethik gibt 263
- Das Apostolische Glaubensbekenntnis – Leistung und Grenzen eines christlichen Fundamentaltextes 286
- Literaturverzeichnis 309
- Liste der Erstveröffentlichungen 343
- Indices 345
