Podcasts about Constans

December 25 is Christmas Day, when billions of Christians across the globe celebrate the birth of Jesus Christ. Though Christmas is likely the first thing people think of when December 25 comes around, over the years many additional memorable and even infamous events unrelated to the holiday have taken place on this unique day on the calendar. •333: The Roman Emperor Constantine elevates his youngest son, Constans, to the rank of Caesar. This designation establishes Constans as Constantine's heir apparent. •1000: Hungary is established as a Christian kingdom by Stephen I of Hungary. •1046: Pope Clement crowns Henry III of...Article Link

A native of Thessalonica, he rose from secretary to Alexander, Patriarch of Constantinople (commemorated August 30), to deacon, then succeeded St Alexander as Patriarch around 337. For his virtue and his zeal for Orthodoxy he was hated by the Arians, who were still powerful in the Empire. The Arian Emperor Constantius, learning of Paul's election, exiled him and made the Arian Eusebius Patriarch in his place. St Paul went to Rome, where he joined St Athanasius the Great in exile. Furnished with letters from Pope Julius, he was able to ascend the Patriarchal throne once again upon the death of Eusebius. But once again the Arians were able to put one of their party on the Patriarchal throne: Macedonius, who even went beyond the Arian heresy and denied the divinity of the Holy Spirit. Once again the legitimate, Orthodox Patriarch found himself in exile in Rome. In succeeding years St Paul stood firm for Orthodoxy while complex political and military intrigues swirled around him, with the Orthodox Constans, Emperor of the West (and Constantius' brother) supporting him while Constantius continued to oppose him. For a time Constans was able to enforce Paul's place on the Patriarchal throne, but when he died, Constantius banished St Paul to Cucusus on the Black Sea. There, while he was celebrating the Divine Liturgy in the house where he was kept prisoner, the Arians strangled him with his own omophorion. His relics were brought back to Constantinople by the Emperor Theodosius the Great.

Finalist #11 in the Book Review Contest [This is one of the finalists in the 2024 book review contest, written by an ACX reader who will remain anonymous until after voting is done. I'll be posting about one of these a week for several months. When you've read them all, I'll ask you to vote for a favorite, so remember which ones you liked] 1. The Supernatural is Dead April, 1861 was a cruel month. The American Civil War had just started, and across the Atlantic, high in a remote valley in the western Alps, in the old market town of Morzines, another war was raging, this one pitting the locals against the legions of Hell.  The regional authorities, confronted with an outbreak of townspeople writhing in convulsions, entering trances, shrieking in weird tongues, and suffering from other diabolical whatnot, had begged the central government for help, writing:  “To conclude, we will say: That our impression is that all this is supernatural, in cause and in effects; according to the rules of sound logic, and according to everything that theology, ecclesiastical history, and the Gospel teach and tell us, we declare it our considered opinion that this is truly demonic possession.” Dr. Augustin Constans, Inspector General of the Insane Department (inspecteur général du service des aliénés) was dispatched from Paris to investigate. The Doctor later reported, “Arriving in Morzines on April 26, I found the entire population in a state of depression difficult to describe; everyone was deep in morbid gloom, living in constant fear of finding themselves or their loved ones consumed by devils.” Dr. Constans' next action was highly unorthodox. Standard protocol for treating these afflictions called for accusing someone of witchcraft, preferably a poor, socially isolated, old woman, (although, in a pinch, anyone of any sex, status, or age would do, and often did), torturing her until she confessed to creating the calamity by consorting with the Devil, and, after that, lighting her on fire, first strangling her to death, if, at this stage of the proceedings, one judged that a modicum of mercy was in order. Undoubtedly aware of this precedent, Dr. Constans rounded up the possessed and subjected them to: …an examination. From which, all of his new patients emerged non-tortured and unburnt.   https://www.astralcodexten.com/p/your-book-review-the-history-of-the 

What rituals and practices do you turn to when you need refuge?In a recent conversation with my friend and former colleague, Darcy Constans MD, I realized that we had a cherished childhood touchstone in common that Darcy still uses when she needs a respite from the real world.In this episode, Darcy and I delve into her journey of managing her energy, exploring the spiritual and energetic aspects of healing, and her unique understanding of patients' dark nights of the soul. Her journey is insightful and inspiring, and I hope it motivates you in your own path of self-care.Darcy Constans MD is a physician and community advocate with a focus on behavioral health, psychedelic medicine, and treatments for PTSD and substance use disorders.Content note: Discussion of mortality, psychedelic use, addiction, and mental illnessListen to the full episode to hear:Why Darcy finds it essential to tend to her spiritual and energetic worlds in order to do her work as a physicianHow Darcy's grounding practices have evolved through different clinical environmentsHow Long COVID challenged Darcy's sense of control in the world and forced her to step back with intentionHow television provides refuge and comfort for Darcy, and how she maintains awareness of it as a toolHow Darcy manages screen time and technology with her kids with values and goals at the centerLearn more about Darcy Constans, MD:WebsiteLearn more about Valerie Black:The Change AgencyBecoming Power NewsletterCoaching

A native of Thessalonica, he rose from secretary to Alexander, Patriarch of Constantinople (commemorated August 30), to deacon, then succeeded St Alexander as Patriarch around 337. For his virtue and his zeal for Orthodoxy he was hated by the Arians, who were still powerful in the Empire. The Arian Emperor Constantius, learning of Paul's election, exiled him and made the Arian Eusebius Patriarch in his place. St Paul went to Rome, where he joined St Athanasius the Great in exile. Furnished with letters from Pope Julius, he was able to ascend the Patriarchal throne once again upon the death of Eusebius. But once again the Arians were able to put one of their party on the Patriarchal throne: Macedonius, who even went beyond the Arian heresy and denied the divinity of the Holy Spirit. Once again the legitimate, Orthodox Patriarch found himself in exile in Rome. In succeeding years St Paul stood firm for Orthodoxy while complex political and military intrigues swirled around him, with the Orthodox Constans, Emperor of the West (and Constantius' brother) supporting him while Constantius continued to oppose him. For a time Constans was able to enforce Paul's place on the Patriarchal throne, but when he died, Constantius banished St Paul to Cucusus on the Black Sea. There, while he was celebrating the Divine Liturgy in the house where he was kept prisoner, the Arians strangled him with his own omophorion. His relics were brought back to Constantinople by the Emperor Theodosius the Great.

A native of Thessalonica, he rose from secretary to Alexander, Patriarch of Constantinople (commemorated August 30), to deacon, then succeeded St Alexander as Patriarch around 337. For his virtue and his zeal for Orthodoxy he was hated by the Arians, who were still powerful in the Empire. The Arian Emperor Constantius, learning of Paul's election, exiled him and made the Arian Eusebius Patriarch in his place. St Paul went to Rome, where he joined St Athanasius the Great in exile. Furnished with letters from Pope Julius, he was able to ascend the Patriarchal throne once again upon the death of Eusebius. But once again the Arians were able to put one of their party on the Patriarchal throne: Macedonius, who even went beyond the Arian heresy and denied the divinity of the Holy Spirit. Once again the legitimate, Orthodox Patriarch found himself in exile in Rome. In succeeding years St Paul stood firm for Orthodoxy while complex political and military intrigues swirled around him, with the Orthodox Constans, Emperor of the West (and Constantius' brother) supporting him while Constantius continued to oppose him. For a time Constans was able to enforce Paul's place on the Patriarchal throne, but when he died, Constantius banished St Paul to Cucusus on the Black Sea. There, while he was celebrating the Divine Liturgy in the house where he was kept prisoner, the Arians strangled him with his own omophorion. His relics were brought back to Constantinople by the Emperor Theodosius the Great.

Interview téléphonique réalisée par Eliane Pérus Nadine LAURENS, Directrice de l'Unité Musique à l'Institut Supérieur des Arts de Toulouse et Directrice artistique du festival d'art lyrique "Les Voix du Vallon" nous présente cette deuxième édition qui se déroulera dans plusieurs lieux à Bagnères de Bigorre du 8 au 12 août 2023. L'idée de ce festival  est née après la commémoration du centenaire de la naissance de Tony PONCET, ténor qui s'est établi à Bagnères . L'association "Les voix du Vallon" a été créée. Renouer avec le passé culturel de la ville de Bagnères, redonner au chant et à l'opéra la place qu'ils ont toujours eu  dans cette ville, tels sont les enjeux de cet évènement. La marraine de cette édition est la soprano Anaîs CONSTANS. Conférence, propos d'avant-concert par Julien GARDE, musicologue et Directeur du département musique à l'Université de Toulouse en accès libre. Un concert gratuit avec Christophe FLAMENT, baryton-martin. Quatre concerts , le concert de clôture avec l'Orchestre OUT de Toulouse. Extraits musicaux que vous entendrez durant ce podcast : 1/  Anaïs CONSTANS - l'air de Pamina de "La flûte enchantée" 2/ Kevin AMIEL “ che gelida manina” - Puccini 3/  Céline LABORIE "L'abbandono" de Bellini 4/ Orchestre OUT de Toulouse “Symphonie fantastique” de Berlioz Programmation complète du festival du 8 au 12 août 2023 sur le site "Les voix du Vallon : https://lesvoixduvallon.fr/

Le baluchonnage vient du Canada, c'est une formidable solution de répit pour les aidants. Le concept est simple : un soignant remplace l'aidant au domicile de la personne accompagnée pour une dizaine de jours. (Il vient s'installer chez la personne pour quelques jours avec son baluchon). En France on parle de suppléance à domicile. L'aidant peut souffler, partir en vacances ou être hospitalisé en sachant que son proche est accompagné 24h/24 à son domicile. C'est un moyen de prévenir les ruptures de parcours et l'épuisement de l'aidant. Le deuxième intérêt est la possibilité de conseiller l'aidant sur l'accompagnement de son proche après avoir passé plusieurs jours en situation avec lui. Sauf que : Comment faire travailler un salarié en continu sans enfreindre le Code du travail ? Ce n'est pas possible. Nous nous privons donc d'un très bon outil. Heureusement, la Loi ESSOC a ouvert la porte à l'expérimentation du baluchonnage en France. Il y a aujourd'hui 16 services à domicile en France qui proposent un service de baluchonnage. L'association Baluchon France est la tête de réseau qui accompagne les services de baluchonnage à travers la France. Dans cet épisode je discute avec Sandrine CONSTANS, la directrice de l'association Baluchon France. Sandrine nous explique son parcours et les nombreux intérêts de développer le baluchonnage en France. Le problème est que l'expérimentation prendra fin au 31/12/23. S'il n'y a pas de cadre réglementaire voté avant la fin de l'année, les expérimentations s'arrêteront et personne ne pourra bénéficier de cette solution. Pour résumer, le baluchonnage c'est : Un dispositif efficace de répit pour les aidants Un moyen de redonner du sens aux soignants Une solution pour le maintien à domicile Pour aller plus loin il faut que les politiques permettent ce service. À nous d'en parler au maximum de personnes autour de nous... Bonne écoute ! Retrouvez toute l'actualité de l'association sur son site internet ! https://baluchonfrance.com/

This is another episode in our church fathers series. We talk about the life and times of Athanasius from . We mention Timothy Barnes, Karl Max, Arius, Eusebius of Nicomedia, Constantine, Constantius, Constans, Marcellus of Ancyra, Hillary Clinton, Barack Obama, Donald Trump, and more. Athanasius - On the Incarnation - Part 1 : https://www.youtube.com/watch?v=W7zTIxQLSzc Athanasius - On the Incarnation - Part 2 : https://www.youtube.com/watch?v=GBsu4Nr6pV8&t=2790s

Dans la chronique, je vous présente les mœurs surprenantes d'un des rares rapaces à chasser en groupe : la buse de Harris. J'aurai ensuite la chance de recevoir Margot Constans, doctorante en histoire, rattachée au laboratoire FRAMESPA de l'université Toulouse Jean-Jaurès. Elle nous parle de ses travaux sur la fauconnerie et la société aristocratique en France méridionale du XI au XIVe sièclesBonne écoute ! Pour aller plus loin :Une courte vidéo en anglais qui montre les buses de Harris en action (avec bien sûr, le cri de la buse à queue rousse, iconique mais pas très naturaliste).La page de margot Constans sur le site du laboratoire FRAMESPALe site du colloque "animaux proches, animaux distants" co-organisé par Margot Constans.Le site de Simon Potier, éthologue et fauconnier.

Świąteczne dzień dobry! W drugi dzień świąt zapraszamy na odcinek, którego motywem przewodnim są akwizycje. Rozmawiamy bowiem o kilku branżowych zmianach właścicielskich, które miały miejsce pod koniec sezonu 2022. Najgłośniejsza to przejęcie Ponzio Polska przez Laumann Group, czyli właściciela takich marek jak Veka czy Gealan. To jeden z wiodących systemodawców PCW, który dzięki temu zakupowi poszerzy swoje portfolio o systemy aluminiowe Ponzio. Druga zmiana właścicielska dotyczy firmy Constans, której nowym właścicielem jest Nexbau. Odnotowaliśmy również "zakupy" grupy Roto w Stanach Zjednoczonych. Przyjrzeliśmy się też pokrótce pozostałym informacjom, które pojawiły się na łamach serwisu ForumBranzowe.com w ubiegłym tygodniu. W Krótkim Przeglądzie Ekonomicznym sprawdzamy z kolei wyniki finansowe firm Gealan, Aluprof oraz czołowych producentów farb i powłok. W tym odcinku podsumowujemy i żegnamy naszą zabawę pod nazwą Stoll Street, w ramach której zainwestowaliśmy wirtualne 10 tys. zł w akcje branżowych spółek notowanych na Giełdzie Papierów Wartościowych. Cykl ten po raz pierwszy pojawił się w 101. odcinku, publikowany w kwietniu 2021 roku. Jak przez ten długi okres zmieniały się notowania spółek związanych z branżą stolarki i jak wygląda nasz bilans po 90 odcinkach podcastu? Na koniec usłyszycie oczywiście suchara!Miłego oglądania!

On déjeune avec Candice, du lundi au vendredi de 13h à 14h sur Espérance fm. Contact Association les ailes des anges : 0596 39 70 04 122 rue Léon GONTRAND-DAMAS, 97232 Le LAMENTIN http://lesailesdesanges.fr

A native of Thessalonica, he rose from secretary to Alexander, Patriarch of Constantinople (commemorated August 30), to deacon, then succeeded St Alexander as Patriarch around 337. For his virtue and his zeal for Orthodoxy he was hated by the Arians, who were still powerful in the Empire. The Arian Emperor Constantius, learning of Paul's election, exiled him and made the Arian Eusebius Patriarch in his place. St Paul went to Rome, where he joined St Athanasius the Great in exile. Furnished with letters from Pope Julius, he was able to ascend the Patriarchal throne once again upon the death of Eusebius. But once again the Arians were able to put one of their party on the Patriarchal throne: Macedonius, who even went beyond the Arian heresy and denied the divinity of the Holy Spirit. Once again the legitimate, Orthodox Patriarch found himself in exile in Rome. In succeeding years St Paul stood firm for Orthodoxy while complex political and military intrigues swirled around him, with the Orthodox Constans, Emperor of the West (and Constantius' brother) supporting him while Constantius continued to oppose him. For a time Constans was able to enforce Paul's place on the Patriarchal throne, but when he died, Constantius banished St Paul to Cucusus on the Black Sea. There, while he was celebrating the Divine Liturgy in the house where he was kept prisoner, the Arians strangled him with his own omophorion. His relics were brought back to Constantinople by the Emperor Theodosius the Great.

A native of Thessalonica, he rose from secretary to Alexander, Patriarch of Constantinople (commemorated August 30), to deacon, then succeeded St Alexander as Patriarch around 337. For his virtue and his zeal for Orthodoxy he was hated by the Arians, who were still powerful in the Empire. The Arian Emperor Constantius, learning of Paul's election, exiled him and made the Arian Eusebius Patriarch in his place. St Paul went to Rome, where he joined St Athanasius the Great in exile. Furnished with letters from Pope Julius, he was able to ascend the Patriarchal throne once again upon the death of Eusebius. But once again the Arians were able to put one of their party on the Patriarchal throne: Macedonius, who even went beyond the Arian heresy and denied the divinity of the Holy Spirit. Once again the legitimate, Orthodox Patriarch found himself in exile in Rome. In succeeding years St Paul stood firm for Orthodoxy while complex political and military intrigues swirled around him, with the Orthodox Constans, Emperor of the West (and Constantius' brother) supporting him while Constantius continued to oppose him. For a time Constans was able to enforce Paul's place on the Patriarchal throne, but when he died, Constantius banished St Paul to Cucusus on the Black Sea. There, while he was celebrating the Divine Liturgy in the house where he was kept prisoner, the Arians strangled him with his own omophorion. His relics were brought back to Constantinople by the Emperor Theodosius the Great.

Episode 1982: Our random article of the day is Tiberius (son of Constans II).

Reflection on Acts 22:30 - 23:11 by Blessie Sto Tomas.

Los trastornos de ansiedad van en alza tanto en adultos como en niños. Las crisis de pánico son posibles desde los 9 años en adelante.Como detectar una crisis de angustia: palpitaciones sudoración falta de aire respiración superficial y dificultosa sensación de muerte o locura. Dra. Andrea Constans Psiquiatra especializada en niños y adolescentes.

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"Martin became Pope on July 5th, 649, at the time of a furious quarrel between the Orthodox and the Monothelite heretics. Constans the Second, Heraclius' grandson, was on the throne at the time, and Paul was Patriarch of Constantinople. To restore peace in the Church, the Emperor himself wrote a dogmatic decree, the Typos, which leaned heavily towards heresy. Pope Martin summoned a Council of 105 bishops, at which the Emperor's statement was condemned. At the same time, the Pope wrote a letter to Patriarch Paul, begging him to uphold the purity of the Orthodox faith and to counsel the Emperor to reject the theories of the heretics. This letter infuriated both the Patriarch and the Emperor. The Emperor sent one of his generals, Olympius, to take the Pope to Constantinople in bonds. The general did not dare to bind the Pope with his own hands, but instructed one of his soldiers to kill him with the sword in church. But, when the soldier entered the church with his sword concealed, he was instantly blinded. So, by the providence of God, Martin escaped death. At that time, the Saracens fell upon Sicily, and Olympius went off there, where he died. Then, by the intrigues of the heretic Patriarch Paul, the Emperor sent a second general, Theodore, to bind and take the Pope on the charge that he, the Pope, was in collusion with the Saracens and that he did not reverence the most holy Mother of God. [!!] When the general arrived in Rome and read the accusation against the Pope, he replied that it was a libel; that he had no contact of any sort with the Saracens, the opponents of Christianity, 'and whoever does not confess the most holy Mother of God and do her reverence, let him be damned in this age and in that which is to come.' But this did not affect the general's decision. The Pope was bound and taken to Constantinople, where he lay long in prison in great sickness, tortured by both anxiety and hunger, until he was finally sentenced to exile in Cherson, where he lived for two years before his death. He gave his soul into the hands of the Lord, for whom he had suffered so greatly, in 655. The evil Patriarch, Paul,died two years before him and, when the Emperor visited him on his deathbed, he smote his head against the wall, confessing with tears that he had greatly sinned against Pope Martin and asking the Emperor to set Martin free.' (Prologue)   In some menaia he is commemorated on April 14.

"Martin became Pope on July 5th, 649, at the time of a furious quarrel between the Orthodox and the Monothelite heretics. Constans the Second, Heraclius' grandson, was on the throne at the time, and Paul was Patriarch of Constantinople. To restore peace in the Church, the Emperor himself wrote a dogmatic decree, the Typos, which leaned heavily towards heresy. Pope Martin summoned a Council of 105 bishops, at which the Emperor's statement was condemned. At the same time, the Pope wrote a letter to Patriarch Paul, begging him to uphold the purity of the Orthodox faith and to counsel the Emperor to reject the theories of the heretics. This letter infuriated both the Patriarch and the Emperor. The Emperor sent one of his generals, Olympius, to take the Pope to Constantinople in bonds. The general did not dare to bind the Pope with his own hands, but instructed one of his soldiers to kill him with the sword in church. But, when the soldier entered the church with his sword concealed, he was instantly blinded. So, by the providence of God, Martin escaped death. At that time, the Saracens fell upon Sicily, and Olympius went off there, where he died. Then, by the intrigues of the heretic Patriarch Paul, the Emperor sent a second general, Theodore, to bind and take the Pope on the charge that he, the Pope, was in collusion with the Saracens and that he did not reverence the most holy Mother of God. [!!] When the general arrived in Rome and read the accusation against the Pope, he replied that it was a libel; that he had no contact of any sort with the Saracens, the opponents of Christianity, 'and whoever does not confess the most holy Mother of God and do her reverence, let him be damned in this age and in that which is to come.' But this did not affect the general's decision. The Pope was bound and taken to Constantinople, where he lay long in prison in great sickness, tortured by both anxiety and hunger, until he was finally sentenced to exile in Cherson, where he lived for two years before his death. He gave his soul into the hands of the Lord, for whom he had suffered so greatly, in 655. The evil Patriarch, Paul,died two years before him and, when the Emperor visited him on his deathbed, he smote his head against the wall, confessing with tears that he had greatly sinned against Pope Martin and asking the Emperor to set Martin free.' (Prologue)   In some menaia he is commemorated on April 14.

El confinamiento nos trajo el teletrabajo, el valor por una terraza o jardín, nuestra versión más cocinillas... Y el entrenamiento online. De hecho, la población que lo hace pasó del 5% al 30% tras de la pandemia. Una esterilla, dos pesas, unas gomas... Es todo lo que necesitas para estar en forma entrenando en casa. Bueno, eso, y fuerza de voluntad. Y una voz que te guíe. Como la de Coco Constans, más conocida como @ffitcoco, instructora de pilates y graduada en psicología, que lidera un proyecto en Instagram donde entrena a cerca de 400 mil seguidores. Con ella aprendemos cómo engancharnos al ejercicio y lograr ser disciplinadas en nuestra propia casa. See omnystudio.com/listener for privacy information.

KÉZAKOPÉR-À-VOUS avec pour invitée Anaïs Constans, sopranoentretien mené par Audrey Marchal, soprano, coach vocal et en prise de parole, voix offwww.audreymarchal.comExtraits choisis par Anaïs Constans :• Extrait n°1: premier mouvement du concerto pour deux pianos / Francis Poulenc / Éric LeSage et Frank Braley / Orchestre Philharmonique de Liège / DM : Stéphane Denève• Extrait n°2: Ariette de Lampito « j'aperçois Dicéphile… c'est ici qu'habite Phryné… », extraitde l'opéra Phryné / Camille Saint-Saëns / Anaïs Constans (Lampito), Thomas Dolié (Dicéphile),Cyrille Dubois (Nicias), Florie Valiquette (Phryné)/ enregistrement Palazetto Bru Zane /Orchestre de l'opéra Rouen Normandie / DM: Hervé Niquet• Extrait n°3: « Depuis le jour », extrait de l'opéra Louise / Gustave Charpentier / LeontynePrice / RCA Italiana Opera Orchestra / DM: Francesco Molinari-Pradelli• Générique début émission: Offenbach. Les Contes d'Hoffmann. Acte 1. Prélude. OrchestreNational de France. Seiji Ozawa + accord orchestre.• Générique fin émission: « Bacchanale » - Camille Saint-Saens. Samson et Dalila. Acte 3.Orchestre de Paris. Barenboim.Technique et réalisation: Tiphaine Le MennRemerciements: Jacques Lavergne, Jean-Luc Palévody, Pierre-Emmanuel TriffaultCrédit photo: Anaïs Levé

What happened in the fourth century? You’ve probably heard all kinds of rumors about Arius of Alexandria and his newfangled heresy. But, was Arius really a sinful outsider who tried to corrupt Christianity? Was his idea of a Son with a beginning even new? In this episode we’ll cover an outline of the major events Read more about 423 One God 13: The Fourth Century[…]

Gabriel's latest works of fiction are THE LAST CONCEPTION and ZEN MASTER TOVA TARANTINO TOSHIBA: THE ILLUSTRIOUS AND DELUSIONAL ABBESS OF SATIRE. Previous fiction includes BUDDHA'S WIFE, SAINT CATHERINE'S BABY, THE SKIN OF LIONS, and JUST A HEARTBEAT AWAY. He has written for numerous magazines, newspapers and journals throughout North America, Europe, Africa and Asia; has 14 books published in the U.S. and continues to write fiction, non-fiction and screenplays. His latest work of non-fiction is A B.R.A.V.E. YEAR: 52 WEEKS BEING MINDFUL. Dr. Constans has worked as a trauma counselor in a variety of situations and environments, most notably with local and international non-profit organizations such as hospice, the coroner's office, hospitals, state prisons, the Center for Street Children and the Ihangane Project (both in Rwanda). His classes on grief, loss, hope and transformation, can be found at The Figley Institute and Quantum Continuing Education Online. Gabriel's favorite writers include Deena Metzger, Isabel Allende, Wallace Stegner, Toni Morrison, Bell Hooks, Zora Neale Hurston, Dave Eggers, Ann Petry, Carlos Ruiz Zafon, Alice Walker, Barbara Kingslover, Joan Tewkesbury and James Baldwin. This episode is sponsored by Formatted Books. Visit https://formattedbooks.com/?ref=38&campaign=TheRV&FormattedBooks --- Send in a voice message: https://anchor.fm/lucia-matuonto/message Support this podcast: https://anchor.fm/lucia-matuonto/support Learn more about your ad choices. Visit megaphone.fm/adchoices

Gabriel's latest works of fiction are THE LAST CONCEPTION and ZEN MASTER TOVA TARANTINO TOSHIBA: THE ILLUSTRIOUS AND DELUSIONAL ABBESS OF SATIRE. Previous fiction includes BUDDHA'S WIFE, SAINT CATHERINE'S BABY, THE SKIN OF LIONS, and JUST A HEARTBEAT AWAY. He has written for numerous magazines, newspapers and journals throughout North America, Europe, Africa and Asia; has 14 books published in the U.S. and continues to write fiction, non-fiction and screenplays. His latest work of non-fiction is A B.R.A.V.E. YEAR: 52 WEEKS BEING MINDFUL. Dr. Constans has worked as a trauma counselor in a variety of situations and environments, most notably with local and international non-profit organizations such as hospice, the coroner's office, hospitals, state prisons, the Center for Street Children and the Ihangane Project (both in Rwanda). His classes on grief, loss, hope and transformation, can be found at The Figley Institute and Quantum Continuing Education Online. Gabriel's favorite writers include Deena Metzger, Isabel Allende, Wallace Stegner, Toni Morrison, Bell Hooks, Zora Neale Hurston, Dave Eggers, Ann Petry, Carlos Ruiz Zafon, Alice Walker, Barbara Kingslover, Joan Tewkesbury and James Baldwin. This episode is sponsored by Formatted Books. Visit https://formattedbooks.com/?ref=38&campaign=TheRV&FormattedBooks --- Send in a voice message: https://anchor.fm/lucia-matuonto/message Support this podcast: https://anchor.fm/lucia-matuonto/support Learn more about your ad choices. Visit megaphone.fm/adchoices

Following the death of Constantine, a short dynastic bloodbath occurs, after which his sons divide the empire between themselves. In addition, the new emperors also permit all the eastern bishops exiled by their father to return. As a result violent clashes soon erupt between rival Christian congregations in many Eastern cities. Nevertheless Athanasius begins building up his own alliance to counteract the Eusebians... Music “Sons of Constantinople” by Tyler Cunningham, licensed under Pond5.HistoryoftheEarlyChurch.wordpress.comHistoryoftheEarlyChurch@gmail.comFacebook.com/EarlyChurchPodcast

He was from a noble family in Constantinople, and became the private secretary of the Emperor Heraclius and his grandson Constans. But when the Monothelite heresy (that Christ possesses one divine will, rather than a divine and a human will) took hold in the Imperial court, the Saint could not bear to be surrounded by this error and left the court for the Monastery at Chrysopolis, where in time he became the abbot. From the monastery he continued to speak and write in defense of Orthodox belief. The Emperor Constans ordered him either to accept Monothelite belief or to cease speaking against it, but St Maximos would do neither. For this, his tongue was torn out, his right hand was cut off, and he was sent into exile, where he reposed in 662. He is also commemorated on January 21; see that day for a slightly fuller account.

He was from a noble family in Constantinople, and became the private secretary of the Emperor Heraclius and his grandson Constans. But when the Monothelite heresy (that Christ possesses one divine will, rather than a divine and a human will) took hold in the Imperial court, the Saint could not bear to be surrounded by this error and left the court for the Monastery at Chrysopolis, where in time he became the abbot. From the monastery he continued to speak and write in defense of Orthodox belief. The Emperor Constans ordered him either to accept Monothelite belief or to cease speaking against it, but St Maximos would do neither. For this, his tongue was torn out, his right hand was cut off, and he was sent into exile, where he reposed in 662. He is also commemorated on January 21; see that day for a slightly fuller account.

Almost an entire millennia before the famous "Battle of Lepanto" (1571) was fought against the Ottoman Empire and the Holy League, another decisive naval engagement took place on the high seas of the Mediterranean —the fateful "Battle of the Masts" (aka: the Battle of Phoenix) in the year of 654 / 655 AD. This major conflict between the forces of the (Medieval) Roman Empire led by then Emperor Constans II and the Rashidun Caliphate led by then Caliph Muawiyah I would inaugurate centuries of prolonged struggle for geopolitical hegemony of the Mediterranean Sea (which had itself prior up until that point been a Roman Lake for centuries) between the great powers who respectively championed the Christian & Islamic religion. Despite the former being only possible due to the latter taking place prior —the Battle of the Masts is in contrast to the Battle of Lepanto far less documented in regards to the available professional scholarship and even casual creators of digital material such as myself who tend to frame it (if at all) only within the narrow context of the event itself and not the broader historic factors which the causes and outcomes of battle are even themselves relatively few and far between. This particular segment aims to at least begin rectifying a situation which tends to minimize the topic into being little more than a footnote in the wider struggle of "Christianity vs. Islam" or "The Occident vs. The Orient" (aka: "The West" vs. "The East"). It is far more impactful and interesting than the simplified polemics that often are (unfortunately) contrived from modern sentiments that prioritize self-interest over the actual truth of such matters Join Tom as he provides an overview of the conflict, dives deeper into the transformative era of the 7th century with a particular focus on the political circumstances which the Eastern Roman / Byzantine Empire was facing (along with some side notes on its geographic neighbors such as the Arabs and the Persians), and also contextualizes the evolving nature + composition of the Roman military system with an emphasis on naval warfare as the Roman Navy of antiquity concluded its transition into the form it took in the Middle Ages. - Important Programming Notes: Description will be further improved after I finish work this week with additional links and notes. An update segment is also forthcoming clarifying the future of #GetNuanced and also a vague schedule / sneak-peak of what is yet to come. Appreciate your patience! *1: John Kourkouas, not John Axouch. - RECOMMENDED RESOURCES: Video Edition of this Podcast Segment: *Coming Soon!* Written Version of this Podcast Subject: *Coming Soon!* Primary Source for this Historical Period (Theophanes the Confessor): *Coming Soon!* WATCH + LEARN More: • #AugustusCaesar, the #RomanEmpire, and Our #ModernWorld: https://www.youtube.com/watch?v=aiVQ-msKhao • #Anthemius, Praetorian Prefect of the East: https://www.youtube.com/watch?v=i_jShHkEdQ4 • Understanding the #FallOfConstantinople: https://www.youtube.com/watch?v=E8HsJ3C6iDk - Stay Connected: Blog / Twitter / Instagram / YouTube / Website - TAGS: #ConstansII #NewRome #BattleOfPhoenix #MilitaryHistory #NavalWarfare #Byzantium #Geopolitics - STAY SAFE & PEACE OUT, -@TJC --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/getnuanced/message Support this podcast: https://anchor.fm/getnuanced/support

Dr. Richard Rubenstein is a Professor of Conflict Resolution and Public Affairs at George Mason University. He is the author of the excellent book "When Jesus Became God" about the Arian Controversy. In this conversation we cover both the details and higher level themes of the Arian controversy. We talk about Arius of Alexandria, Athanasius of Alexandria, the Emperors Constantine, Diocletian, Julius Caesar, Augustus, Constantius, Constans, Valens, and Theodosius, the Cappadocian Fathers Basil the Great, Gregory of Nazianzus, and Gregory of Nyssa. Augustine of Hippo, Eusebius of Caesarea, Thomas Aquinas, Peter Abelard, and others. We also talk about how the Arian Controversy relates to our time. We also briefly hint at his next project which is a novel based on Paul the Apostle's time on Malta. When Jesus Became God: https://www.goodreads.com/book/show/253881.When_Jesus_Became_God

He was born to a noble family in Constantinople in 580. (But, according to a recently-discovered account, he may have been born in Palestine.) He showed uncommon piety and depth of theological understanding from an early age, and wrote some of the Church's most profound theological works. He became the chief secretary of the Emperor Heraclius and his grandson Constans. But when the Monothelite heresy took hold in the royal court, Maximos could not bear to be surrounded by this error and left for the Monastery at Chrysopolis, where he later became abbot. From the monastery, he battled Monothelitism in homilies and treatises that exercised a considerable influence; so much so that the Emperor Constans ordered him either to accept Monothelite belief or keep silence. Maximos refused to do either, and he was arrested. His tongue was torn out, his right hand cut off, and he was sentenced to exile. He died of his wounds and torments while still in prison awaiting deportation, at the age of eighty-two, in the year 662. The Great Horologion comments that "at that time only he and his few disciples were Orthodox in the East." Nonetheless, his lonely and costly stand, whose fruit he did not see in his own lifetime, preserved the Orthodox Faith when emperors and patriarchs alike had fallen away.   Saint Maximos' right hand is venerated today at the Monastery of St Paul on Mt Athos.

A native of Thessalonica, he rose from secretary to Alexander, Patriarch of Constantinople (commemorated August 30), to deacon, then succeeded St Alexander as Patriarch around 337. For his virtue and his zeal for Orthodoxy he was hated by the Arians, who were still powerful in the Empire. The Arian Emperor Constantius, learning of Paul's election, exiled him and made the Arian Eusebius Patriarch in his place. St Paul went to Rome, where he joined St Athanasius the Great in exile. Furnished with letters from Pope Julius, he was able to ascend the Patriarchal throne once again upon the death of Eusebius. But once again the Arians were able to put one of their party on the Patriarchal throne: Macedonius, who even went beyond the Arian heresy and denied the divinity of the Holy Spirit. Once again the legitimate, Orthodox Patriarch found himself in exile in Rome. In succeeding years St Paul stood firm for Orthodoxy while complex political and military intrigues swirled around him, with the Orthodox Constans, Emperor of the West (and Constantius' brother) supporting him while Constantius continued to oppose him. For a time Constans was able to enforce Paul's place on the Patriarchal throne, but when he died, Constantius banished St Paul to Cucusus on the Black Sea. There, while he was celebrating the Divine Liturgy in the house where he was kept prisoner, the Arians strangled him with his own omophorion. His relics were brought back to Constantinople by the Emperor Theodosius the Great.

Link to bioRxiv paper: http://biorxiv.org/cgi/content/short/2020.11.02.365445v1?rss=1 Authors: Avegno, E. M., Kasten, C. R., Snyder, W. B., Kelley, L. K., Lobell, T. D., Templeton, T. J., Constans, M., Wills, T. A., Middleton, J. W., Gilpin, N. W. Abstract: The neural adaptations that occur during the transition to alcohol dependence are not entirely understood, but may include a gradual recruitment of brain stress circuitry by mesolimbic reward circuitry that is activated during early stages of alcohol use. Here, we focused on dopaminergic and non-dopaminergic projections from the ventral tegmental area (VTA), important for mediating acute alcohol reinforcement, to the central nucleus of the amygdala (CeA), important for alcohol dependence-related negative affect and escalated alcohol drinking. The VTA projects directly to the CeA, but the functional relevance of this circuit is not fully established. Therefore, we combined retrograde and anterograde tracing, anatomical, and electrophysiological experiments in mice and rats to demonstrate that the CeA receives input from both dopaminergic and non-dopaminergic projection neurons primarily from the lateral VTA. We then used slice electrophysiology and fos immunohistochemistry to test the effects of alcohol dependence on activity and activation profiles of CeA-projecting neurons in the VTA. Our data indicate that alcohol dependence activates midbrain projections to the central amygdala, suggesting that VTA projections may trigger plasticity in the CeA during the transition to alcohol dependence and that this circuit may be involved in mediating behavioral dysregulation associated with alcohol dependence. Copy rights belong to original authors. Visit the link for more info

He was from a noble family in Constantinople, and became the private secretary of the Emperor Heraclius and his grandson Constans. But when the Monothelite heresy (that Christ possesses one divine will, rather than a divine and a human will) took hold in the Imperial court, the Saint could not bear to be surrounded by this error and left the court for the Monastery at Chrysopolis, where in time he became the abbot. From the monastery he continued to speak and write in defense of Orthodox belief. The Emperor Constans ordered him either to accept Monothelite belief or to cease speaking against it, but St Maximos would do neither. For this, his tongue was torn out, his right hand was cut off, and he was sent into exile, where he reposed in 662. He is also commemorated on January 21; see that day for a slightly fuller account.

A native of Thessalonica, he rose from secretary to Alexander, Patriarch of Constantinople (commemorated August 30), to deacon, then succeeded St Alexander as Patriarch around 337. For his virtue and his zeal for Orthodoxy he was hated by the Arians, who were still powerful in the Empire. The Arian Emperor Constantius, learning of Paul's election, exiled him and made the Arian Eusebius Patriarch in his place. St Paul went to Rome, where he joined St Athanasius the Great in exile. Furnished with letters from Pope Julius, he was able to ascend the Patriarchal throne once again upon the death of Eusebius. But once again the Arians were able to put one of their party on the Patriarchal throne: Macedonius, who even went beyond the Arian heresy and denied the divinity of the Holy Spirit. Once again the legitimate, Orthodox Patriarch found himself in exile in Rome. In succeeding years St Paul stood firm for Orthodoxy while complex political and military intrigues swirled around him, with the Orthodox Constans, Emperor of the West (and Constantius' brother) supporting him while Constantius continued to oppose him. For a time Constans was able to enforce Paul's place on the Patriarchal throne, but when he died, Constantius banished St Paul to Cucusus on the Black Sea. There, while he was celebrating the Divine Liturgy in the house where he was kept prisoner, the Arians strangled him with his own omophorion. His relics were brought back to Constantinople by the Emperor Theodosius the Great.

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He was from a noble family in Constantinople, and became the private secretary of the Emperor Heraclius and his grandson Constans. But when the Monothelite heresy (that Christ possesses one divine will, rather than a divine and a human will) took hold in the Imperial court, the Saint could not bear to be surrounded by this error and left the court for the Monastery at Chrysopolis, where in time he became the abbot. From the monastery he continued to speak and write in defense of Orthodox belief. The Emperor Constans ordered him either to accept Monothelite belief or to cease speaking against it, but St Maximos would do neither. For this, his tongue was torn out, his right hand was cut off, and he was sent into exile, where he reposed in 662. He is also commemorated on January 21; see that day for a slightly fuller account.

Pope Theodore was born in Jerusalem, and found himself hastily relocating to Rome. In his episode, we discuss the Muslim conquest of the Levant, the worsening monothelite schism with Constantinople through the recanting recanter Pyrrhus and the doubling down Paul, and the Type of Constans. Also dog vomit.

He was from a noble family in Constantinople, and became the private secretary of the Emperor Heraclius and his grandson Constans. But when the Monothelite heresy (that Christ possesses one divine will, rather than a divine and a human will) took hold in the Imperial court, the Saint could not bear to be surrounded by this error and left the court for the Monastery at Chrysopolis, where in time he became the abbot. From the monastery he continued to speak and write in defense of Orthodox belief. The Emperor Constans ordered him either to accept Monothelite belief or to cease speaking against it, but St Maximos would do neither. For this, his tongue was torn out, his right hand was cut off, and he was sent into exile, where he reposed in 662. He is also commemorated on January 21; see that day for a slightly fuller account.

A native of Thessalonica, he rose from secretary to Alexander, Patriarch of Constantinople (commemorated August 30), to deacon, then succeeded St Alexander as Patriarch around 337. For his virtue and his zeal for Orthodoxy he was hated by the Arians, who were still powerful in the Empire. The Arian Emperor Constantius, learning of Paul's election, exiled him and made the Arian Eusebius Patriarch in his place. St Paul went to Rome, where he joined St Athanasius the Great in exile. Furnished with letters from Pope Julius, he was able to ascend the Patriarchal throne once again upon the death of Eusebius. But once again the Arians were able to put one of their party on the Patriarchal throne: Macedonius, who even went beyond the Arian heresy and denied the divinity of the Holy Spirit. Once again the legitimate, Orthodox Patriarch found himself in exile in Rome. In succeeding years St Paul stood firm for Orthodoxy while complex political and military intrigues swirled around him, with the Orthodox Constans, Emperor of the West (and Constantius' brother) supporting him while Constantius continued to oppose him. For a time Constans was able to enforce Paul's place on the Patriarchal throne, but when he died, Constantius banished St Paul to Cucusus on the Black Sea. There, while he was celebrating the Divine Liturgy in the house where he was kept prisoner, the Arians strangled him with his own omophorion. His relics were brought back to Constantinople by the Emperor Theodosius the Great.

He was born to a noble family in Constantinople in 580. (But, according to a recently-discovered account, he may have been born in Palestine.) He showed uncommon piety and depth of theological understanding from an early age, and wrote some of the Church's most profound theological works. He became the chief secretary of the Emperor Heraclius and his grandson Constans. But when the Monothelite heresy took hold in the royal court, Maximos could not bear to be surrounded by this error and left for the Monastery at Chrysopolis, where he later became abbot. From the monastery, he battled Monothelitism in homilies and treatises that exercised a considerable influence; so much so that the Emperor Constans ordered him either to accept Monothelite belief or keep silence. Maximos refused to do either, and he was arrested. His tongue was torn out, his right hand cut off, and he was sentenced to exile. He died of his wounds and torments while still in prison awaiting deportation, at the age of eighty-two, in the year 662. The Great Horologion comments that "at that time only he and his few disciples were Orthodox in the East." Nonetheless, his lonely and costly stand, whose fruit he did not see in his own lifetime, preserved the Orthodox Faith when emperors and patriarchs alike had fallen away.   Saint Maximos' right hand is venerated today at the Monastery of St Paul on Mt Athos.

He was born to a noble family in Constantinople in 580. (But, according to a recently-discovered account, he may have been born in Palestine.) He showed uncommon piety and depth of theological understanding from an early age, and wrote some of the Church's most profound theological works. He became the chief secretary of the Emperor Heraclius and his grandson Constans. But when the Monothelite heresy took hold in the royal court, Maximos could not bear to be surrounded by this error and left for the Monastery at Chrysopolis, where he later became abbot. From the monastery, he battled Monothelitism in homilies and treatises that exercised a considerable influence; so much so that the Emperor Constans ordered him either to accept Monothelite belief or keep silence. Maximos refused to do either, and he was arrested. His tongue was torn out, his right hand cut off, and he was sentenced to exile. He died of his wounds and torments while still in prison awaiting deportation, at the age of eighty-two, in the year 662. The Great Horologion comments that "at that time only he and his few disciples were Orthodox in the East." Nonetheless, his lonely and costly stand, whose fruit he did not see in his own lifetime, preserved the Orthodox Faith when emperors and patriarchs alike had fallen away.   Saint Maximos' right hand is venerated today at the Monastery of St Paul on Mt Athos.

He was born to a noble family in Constantinople in 580. (But, according to a recently-discovered account, he may have been born in Palestine.) He showed uncommon piety and depth of theological understanding from an early age, and wrote some of the Church's most profound theological works. He became the chief secretary of the Emperor Heraclius and his grandson Constans. But when the Monothelite heresy took hold in the royal court, Maximos could not bear to be surrounded by this error and left for the Monastery at Chrysopolis, where he later became abbot. From the monastery, he battled Monothelitism in homilies and treatises that exercised a considerable influence; so much so that the Emperor Constans ordered him either to accept Monothelite belief or keep silence. Maximos refused to do either, and he was arrested. His tongue was torn out, his right hand cut off, and he was sentenced to exile. He died of his wounds and torments while still in prison awaiting deportation, at the age of eighty-two, in the year 662. The Great Horologion comments that "at that time only he and his few disciples were Orthodox in the East." Nonetheless, his lonely and costly stand, whose fruit he did not see in his own lifetime, preserved the Orthodox Faith when emperors and patriarchs alike had fallen away.   Saint Maximos' right hand is venerated today at the Monastery of St Paul on Mt Athos.

A native of Thessalonica, he rose from secretary to Alexander, Patriarch of Constantinople (commemorated August 30), to deacon, then succeeded St Alexander as Patriarch around 337. For his virtue and his zeal for Orthodoxy he was hated by the Arians, who were still powerful in the Empire. The Arian Emperor Constantius, learning of Paul's election, exiled him and made the Arian Eusebius Patriarch in his place. St Paul went to Rome, where he joined St Athanasius the Great in exile. Furnished with letters from Pope Julius, he was able to ascend the Patriarchal throne once again upon the death of Eusebius. But once again the Arians were able to put one of their party on the Patriarchal throne: Macedonius, who even went beyond the Arian heresy and denied the divinity of the Holy Spirit. Once again the legitimate, Orthodox Patriarch found himself in exile in Rome. In succeeding years St Paul stood firm for Orthodoxy while complex political and military intrigues swirled around him, with the Orthodox Constans, Emperor of the West (and Constantius' brother) supporting him while Constantius continued to oppose him. For a time Constans was able to enforce Paul's place on the Patriarchal throne, but when he died, Constantius banished St Paul to Cucusus on the Black Sea. There, while he was celebrating the Divine Liturgy in the house where he was kept prisoner, the Arians strangled him with his own omophorion. His relics were brought back to Constantinople by the Emperor Theodosius the Great.

durée : 01:30:02 - spéciale Toulouse - par : Benoît Duteurtre - "J’ai toujours eu envie de faire de la musique et du chant. Mais comme j’étais malingre, mes parents me faisaient du chantage : Si tu manges, tu chanteras à l’église dimanche, et tu tiendras l’harmonium." Jane Berbié - réalisé par : Christine Amado

Constantius II is going to have his hands full with pretenders to the throne, Constans I enjoys a calming vacation, and the city of Rome will find itself embroiled in a gladiatorial battle royale. The only winner is the last man standing.

He was from a noble family in Constantinople, and became the private secretary of the Emperor Heraclius and his grandson Constans. But when the Monothelite heresy (that Christ possesses one divine will, rather than a divine and a human will) took hold in the Imperial court, the Saint could not bear to be surrounded by this error and left the court for the Monastery at Chrysopolis, where in time he became the abbot. From the monastery he continued to speak and write in defense of Orthodox belief. The Emperor Constans ordered him either to accept Monothelite belief or to cease speaking against it, but St Maximos would do neither. For this, his tongue was torn out, his right hand was cut off, and he was sent into exile, where he reposed in 662. He is also commemorated on January 21; see that day for a slightly fuller account.

En este episodio Cocó Constans nos cuenta toda la historia de su reciente y exitoso perfil como @ffitcoco. En nuestro podcast más fitness hablamos de motivación, deporte, nutrición y sobre todo de la importancia de tener un cuerpo y mente sanos. ¡Sin duda de lo más inspirador!

Konstantin den Stores tre sønner Konstantin 2., Constantius 2. og Constans røg hurtigt i totterne på hinanden, og selvom Constantius endte som enekejser, begyndte imperiets vestlige og østlige del at række i hver sin retning. Den udvikling fortsatte under senere herskere, og da kejser Theodosius i 395 døde, blev sønnerne Honorius og Acadius ledere af henholdsvis Vest- og Østrom. Romerriget var nu delt i to – og i 410 blev det ellers uindtagelige Rom plyndret af barbarer.

He was born to a noble family in Constantinople in 580. (But, according to a recently-discovered account, he may have been born in Palestine.) He showed uncommon piety and depth of theological understanding from an early age, and wrote some of the Church's most profound theological works. He became the chief secretary of the Emperor Heraclius and his grandson Constans. But when the Monothelite heresy took hold in the royal court, Maximos could not bear to be surrounded by this error and left for the Monastery at Chrysopolis, where he later became abbot. From the monastery, he battled Monothelitism in homilies and treatises that exercised a considerable influence; so much so that the Emperor Constans ordered him either to accept Monothelite belief or keep silence. Maximos refused to do either, and he was arrested. His tongue was torn out, his right hand cut off, and he was sentenced to exile. He died of his wounds and torments while still in prison awaiting deportation, at the age of eighty-two, in the year 662. The Great Horologion comments that "at that time only he and his few disciples were Orthodox in the East." Nonetheless, his lonely and costly stand, whose fruit he did not see in his own lifetime, preserved the Orthodox Faith when emperors and patriarchs alike had fallen away.   Saint Maximos' right hand is venerated today at the Monastery of St Paul on Mt Athos.

El Episodio de esta semana se llama “Salen las Navajas.”El Concilio de Nicea trato más que solamente la controversia Arriana sobre cómo entender la naturaleza de Cristo. Los 300 obispos reunidos en Nicea determinaron también una lista  de dictámenes sobre cuestiones de la vida diaria de la Iglesia que habían sido objeto de discusión durante años. Entre ellos, el principal, fue la fijación de la fecha para la celebración anual de la Resurrección de Cristo. Asimismo, establecieron diversas normas para la organización de la Iglesia y el ministerio de los diáconos y sacerdotes.La iglesia estaba creciendo con más congregaciones formándose, y la necesidad de algún tipo de organización se hizo evidente. Para fines administrativos, el mundo de la iglesia- fue dividido en provincias con centros en Roma en el Oeste y en el Este, cuatro sedes; Alejandría, Antioquía, Jerusalén y Constantinopla. Puede parecer extraño para nosotros hoy en día que sólo había 1 iglesia en el Centro Occidental, mientras que en el Este había 4. ¿Por qué había tantas? La respuesta se encuentra que en el Este la Iglesia tuvo su mayor alcance y crecimiento.Los Obispos en estas 5 iglesias fueron dadas la supervisión de sus regiones circundantes. Esto avivó una gran rivalidad entre Alejandría y Antioquía, la segunda y la tercera ciudades más grandes en el Imperio después de Roma. Estas 2 ciudades competían entre sí por el liderazgo de todo el Oriente. La rivalidad se hizo más compleja cuando la Iglesia de Constantinopla, la nueva capital del Imperio Oriental, fue añadida a la mezcla. El concurso entre ellos en el principio tuvo lugar principalmente en el ámbito de debates teológicos, pero más tarde se convirtió mas siniestro cuando la posición eclesiástica igualaba al poder y la riqueza.Pero la asombrosa unión de los Obispos en el Concilio de Nicea parecía proclamar el amanecer de una era de paz y de tranquilidad para la Iglesia y el Imperio. Pero esto no iba a pasar tan facilmente. Mientras que los Obispos coincidían en la palabra "homo-ousias" para describir a Jesús, siendo una sustancia con el Padre, muchos Obispos, posiblemente incluso más, al dejar el concilio de Nicea, sintieron la presión del Emperador Constantino cuando les obligo a tomar una posición con la cual no estaban contentos. Después de Nicea, muchos de ellos lamentaron haber cedido y resintieron su presión para solucionar el problema.No quiero ponerme demasiado técnico aquí, pero eso es precisamente lo que esto era; una cuestión muy técnica de análisis de palabras, tratando de encontrar una expresión exacta de su convicción acerca de la humanidad y deidad de Cristo. No es que los obispos no creen que Jesús fue nada menos que Dios. Es sólo que la palabra utilizada en el Credo de Nicea, "homo-ousias', no capturaraba lo que ellos pensaban que la verdad de la era deidad de Jesús. Muchos de los obispos estaban incómodos con esa palabra porque los Gnósticos habían usado esa palabra para describir sus creencias acerca de Jesús unas pocas décadas antes.No mucho después de que el Consejo de Nicea, muchos de los que respaldaron y firmaron el Credo se empezaron a alejar de él. Empezaron a ofrecer varios credos alternos, algunos cercanos a la versión de Nicea y otras muy diferentes de ella. Ninguno de ellos usaba la palabra "homo-ousias.'Fue en el Oriente donde hubo la mayor agitación teológica. Después de Constantino, varios de los Emperadores fueron decididamente hostiles a la posición de Nicea. Unos pocos fueron abiertamente amables con el Arrianismo que Nicea debía haber enterrado.Como vimos la última vez, aunque la iglesia de Alejandría era una de las iglesias principales en el Oriente, su Obispo Atanasio fue el único que lucho por el Credo de Nicea en el Oriente. Aunque Constantino había patrocinado y apoyado a Nicea, aplicando sus términos con el uso de la autoridad civil, su deseo de unificar el Imperio y la Iglesia le movió a presionar a los obispos a re-instalar a Ario y sus seguidores; no como dirigentes, sino simplemente como miembros de la iglesia. Cuando Atanasio y otros Obispos pro-Nicea se negaron, Constantino los castigo con el destierro. Entonces, después de una temporada, cambiaba su opinión y les permitía regresar. Pero cuando esos mismos dirigentes Eclesiásticos de nuevo resultaron tener demasiados principios cuando Constantino quería aprobar alguna otra proclamación, los desterraba nuevamente. Los sucesores de Constantino siguieron su ejemplo.Por razones que se relacionan más a la política que a preocupaciones doctrinales, medio siglo después del Concilio de Nicea, vio la iglesia Oriental efectivamente tomado por los Arrianos. El Obispo Pro-Ario de Nicomedia, Eusebio (no el famoso historiador de la iglesia) fue autorizado a regresar a su puesto después de 2 años de exilio. Él inmediatamente se propuso de deshacer Nicea. Persuadió a Constantino para regresar a Ario del exilio y cuando el hereje compareció ante el emperador, confesó una Declaración de Fe que parecía alinearse con la Ortodoxia de Nicea, pero fue en realidad sólo una ingeniosa pieza de gimnasia verbal que engaño al Emperador. Atanasio no fue engañado y se negó a afirmar a Ario como miembro de buena reputación. Así que Eusebio y sus seguidores conspiraron para deshacerse de él. Un consejo de Obispos Orientales fue llamado en el año 335 d.C. en mientras estaban en camino a Jerusalén para celebrar la dedicación de la Iglesia del Santo Sepulcro que Constantino había apenas construido. En Tiro, los Obispos condenaron a Atanasio como culpable de conducta inapropiada para un Obispo. Esto fue trágicamente cómico, porque Atanasio era uno de los Obispos mas piadosos que podías encontrar. Lo que Eusebio y sus seguidores querían decir era que la conducta correcta para un Obispo era estar de acuerdo con ellos, "Porque, simplemente porque si. Dejar de ser polémico o que te acusaremos con conducta inapropiada de un Obispo!" Atanasio reconoció la emboscada y fue al emperador para abogar por su caso. Eusebio lo siguió y advirtió a Constantino que había escuchado a Atanasio amenazado de convocar una huelga de los trabajadores portuarios Alejandrinos que cargaban el grano en los barcos que alimentaban tanto a Constantinopla y a Roma. Sin la cosecha de Egipto, las ciudades se pasan una terrible hambre y se producirían terribles disturbios. Eusebio sabia que la acusación era ridícula pero él sabía que el Emperador no podía correr el riesgo que fuera verdadero. Constantino se vio obligado a exiliar a Atanasio a Trier en Germania._________________________________________________________________________________________________________Si usted es un subscriptor de CS, ya saben que a veces hablamos rápidamente de años, incluso décadas de la Historia de la Iglesia con un sólo breve resumen. Otras veces nos frenamos y nos profundizamos en el tema. La razón de esto es porque hay momentos, temporadas, incluso épocas, donde tendencias se desarrollan, movimientos nacen que tienen un impacto en eventos que afectan el curso de los años siguientes. Hemos frenado un poco para centrarnos en los años después de Nicea porque son ilustrativas de que tan destructiva ha sido la infiltración del poder político para la Iglesia. Sólo 20 años después de la conversión de Constantino y el edicto de Milán, los líderes de la iglesia ya estaban haciendo uso de su autoridad, no como guías espirituales para bendecir a los que Dios había encomendado a su cargo, pero para acumular más poder e influencia en el ámbito civil y político. Un hombre como Atanasio, cuya única preocupación era glorificar a Dios y cumplir fielmente con su función como pastor, demostró no ser rival para la astucia política de alguien como Eusebio quien usaba su cargo como Obispo para tener la atención del Emperador y asegurar la autoridad civil para imponer su voluntad. Mientras que la Iglesia perseguida se alegró de que el Emperador era finalmente uno de ellos, no podían prever que la fusión de Iglesia y Estado traería un nuevo conjunto de problemas que convertiría a sus dirigentes en competidores enfocados en el poder. Mientras que muchos Obispos resistieron la tentación del poder político y permanecieron fieles a su tarea espiritual, muchos otros fueron seducidos y se hundieron en el gran juego de la política Eclesiástica. Las maquinaciones y contiendas entre Eusebio y Atanasio probablemente no habrían ocurrido durante las persecuciones de las décadas anteriores. Pero cuando la autoridad civil fue cedida a los dirigentes de la Iglesia, las dagas doctrinales salieron y la Teología se convirtió en una excusa detrás de la cual ellos podrían tramar cómo ganar ventaja política.El historiador Eusebio, no el villano que atacó a Atanasio, pero el que escribió la primera crónica de la Historia de la Iglesia, ayudó a quitar las líneas entre la iglesia y el estado. Después de trazar el rumbo de la Iglesia desde los Apóstoles a Constantino en su libro de Historia Eclesiástica, Eusebio presento a Constantino como mucho más que un gobernante predispuestos hacia la fe. Oh no - Eusebio designo a Constantino como mucho más que eso. Él era el agente de Dios; ordenado por Dios para proporcionar liderazgo tanto para la Iglesia y el Imperio. Eusebio decía que así como la Iglesia era una manifestación del Reino de Dios en la tierra, para establecer en la regla en los asuntos espirituales, de la misma manera el Imperio bajo Constantino era una manifestación del Reino de Dios en la tierra para ser la regla en asuntos civiles. Dios usaría a los dos para llevar a cabo su plan de redención. Y como Dios reinaba en el cielo, Constantino reinaba en la tierra. No era un dios, como algunos de los primeros Emperadores habían clamado, pero él era, Eusebio razonada, el agente exclusivo de Dios para administrar su reino sobre la tierra.Estas ideas de la monarquía y la realeza que Eusebio promovió del Emperador fue bien recibido en el Oriente, donde los monarcas siempre han sido estimados como semi-divinos. Pero la histórica aversión de Roma a reyes, y su reacción alérgica a la monarquía, significaba que cuando Eusebio promovió a Constantino no fue bien tomado en el Oeste. Este otro factor causo que Constantino se quedara mas en el Este. La promoción de Eusebio de Constantino como líder de Iglesia y del Estado establece los cimientos para la aparición de un hombre en quien la Iglesia buscaría ese liderazgo. Si no el Emperador, otro líder dinámico de la iglesia, un obispo de obispos.Cuando Constantino murió en 337 d.C., el Imperio se dividió entre sus tres hijos, quienes se alinearon detrás de una postura pro- o anti-Nicea. Finalmente uno de ellos, el Pro-Ario Constancio, tomo la autoridad absoluta. Pero inmediatamente después de la muerte de Constantino, muchos líderes de la iglesia fueron autorizados a regresar a sus hogares desde el exilio, incluso Atanasio. Su enemigo, el pro-arriano Eusebio se mudo de Nicomedia a la capital en Constantinopla donde convenció a Constancio a desterrarlo una vez más. Atanasio sabía que Eusebio era movido por mera voluntad política y fue → a Roma para exponer su caso.En 340 d.C. un Consejo de Obispos Occidentales fue convocado y la excomunión de Atanasio fue anulada y se reafirmó la posición doctrinal del Credo de Nicea. Esto fue un guante arrojado al suelo ante las Iglesias Orientales que ahora se inclinaban decididamente hacia el Arrianismo. Contaban con el Emperador como principal defensor y promotor. Los Obispos Orientales se hicieron una pregunta crucial; que se volvería central en las décadas que siguieron. Fue esta: que le daba a Roma el derecho de revocar sus decisiones? Después de todo, Atanasio era un Obispo de Alejandría, una ciudad Oriental. Él era su problema, no el de Roma. Entonces, ¿cómo el Occidente pensar que podría meterse en asuntos Orientales? Y además, ¿Quiere Roma realmente meterse con el Emperador? Él es, después de todo, uno de los nuestros."Al año siguiente, 341 d.C., los Obispos Orientales convocaron su propio consejo en Antioquía para ir en contra de Roma. Curiosamente, cuando se sentaron a establecer una posición oficial sobre el Arrianismo, se dieron cuenta que no podía ser apoyado y terminaron repudiándolo. Los debates manifestaron que no eran Pro-Ario tanto como insatisfechos con la forma en que la Deidad de Cristo había sido expresada en Nicea. Una manera que entenderlo es imaginarnos a los miembros de una familia, pensando en comer "Pescado... No he tenido el “pescado” durante mucho tiempo. Yo debería comer un buen pescado." Pero luego cuando todos terminan hablando acerca de dónde quieren ir a cenar el sábado por la noche, están de acuerdo en lo que realmente quieren es un buen corte de carne. Eusebio era claramente pro-arriano y tenia el oído del Emperador. Pero cuando los demás Obispos Orientales se reunieron, se dieron cuenta que realmente no deseaban su Arrianismo que olía a pescado. Lo que querían era el Corte de Carne que habían buscado servir con el Credo de Nicea pero por la prisa de Constantino acabaron con una hamburguesa barata. De modo que el Consejo de Antioquía del 341 d.C. repudió el Arrianismo. Pero no le iban a agradecer a Roma la intromisión en sus asuntos y se rehusaron a dar marcha atrás al exilio de Atanasio. Por último, el Consejo de Antioquía falló en que eran incapaces de ofrecer una declaración del Credo mejorado o con resolviendo los problemas del Credo de Nicea. Sus esfuerzos terminaron sólo agregando a la confusión acerca de lo que creían los Cristianos acerca de Jesús.A petición de su hermano Constans, Constancio llamó a un consejo de Obispos Orientales y Occidentales en Sárdica en lo que es Bulgaria moderna apenas un año después de Antioquía. Este Consejo no logró nada nuevo, lo único que hizo fue dividir aún más al Este del Oeste. Aunque se produjo una calma temporal, la fractura entre las dos mitades del Imperio que se reveló en Sárdica sólo se hizo más pronunciada en las décadas que siguieron. Nunca fue sanada.Atanasio volvió otra vez a Alejandría, pero sólo para ser desterrado unos años más tarde cuando Constancio tomó el control del Imperio Occidental de su hermano. Entonces Constancio permitió a sus amigos Arrianos dictar las políticas en Occidente como lo habían hecho en el Oriente. Los Obispos de Nicea fueron sustituidos por los Arrianos. Atanasio fue condenado y desterrado nuevamente. Tienes que sentir un poco de tristeza por este pobre chico que sólo quería tomar cuidado de su iglesia, al no poder sentarse con los brazos cruzados y ver a hombres corruptos llevar una guerra en contra de la Verdad para obtener ventajas políticas.Cuando Constancio entró a los últimos años de su reinado, forzó un par más de consejos para adoptar la palabra "homoi-ousias” respaldada por Ario para describir a Jesús como siendo de sustancia similar con el Padre en lugar de la formulación de Nicea de "homo-ousias” - UNA y la misma sustancia que el Padre. Y de nuevo, como en Nicea, esta terminología fue forzada sobre los Obispos. Como sucedió después de Nicea, se fueron del consejos resentidos a ser obligados a aceptar una doctrina que no podían apoyar. El efecto fue el opuesto exacto de lo que Constancio y su sacerdote Arriano Eusebio querían. Los Obispos se regresaron al Credo de Nicea. "Homo-ousias” podría no ser precisamente la forma en que se describía mejor la deidad de Jesús, pero era mejor que el requerido reciente de "homoi-ousias" y tendría que ser suficiente hasta que alguien podría encontrar una mejor de decirlo.Una mejor formulación de la deidad de Cristo vino gracias a los 3 Obispos que asumieron el estándar de Nicea después de que Atanasio murió. Vamos a conocerlos en el próximo episodio._________________________________________________________________________________________________________ Al cerrar, quiero agradecer a quienes han recomendado el podcast a otros.Es genial ver a todos aquellos que van a la página de Facebook, y le dan a CS un "me gusta" les animo a dejar un comentario sobre el lugar de donde viven.Debido al crecimiento de los podcast y el ancho de banda necesario para ser el anfitrión, hemos visto necesario el agregar una opción para hacer donaciones. Lo que solía ser un trabajo de amor que yo estaba más que feliz de solventar se ha convertido en una obra de amor que ahora necesita su ayuda. Por lo tanto, si usted puede, por favor vaya a sanctorum.us y siga el enlace para donar. Cualquier cantidad es una ayuda. Gracias.

The second Constans (Actually called Heraclius, but - Roman names hey?) We already know that he had a great beard, but what else do we know about the man? He saw his grandfather and father die within half a year and then he was thrust upon the throne during a time when the empire was falling apart. And he was a child (but still with the beard). let's see how he does...

In this Episode the events post the death of Constans would be explored and the resultant 3rd exile of St. Athanasius. Announcing Joyful.gifts. The best way to do gifts! Visit Joyful gifts to start today! --- Support this podcast: https://anchor.fm/historyofthecopts/support

In this Episode, St. Athanasius returns from his exile to Alexandria with the events of the Council of Serdica and relationship between Constans and Constantius in the background. Announcing Joyful.gifts. The best way to do gifts! Visit Joyful gifts to start today! --- Support this podcast: https://anchor.fm/historyofthecopts/support

EW Group MD Rachael Wilson travels to Paris to talk to HR and inclusion specialist Marianne Constans about driving cultural change within organisations. Marianne is closely involved in the growing intrapreneurship movement across Europe. Intrapreneurship is the concept of using entrepreneurial skills to lead innovation or change within a large organisation, whether that means products, processes or working cultures. "An intrapreneur is someone with entrepreneurial skills within a big organisation who spots an opportunity for change or innovation and then leads that change no matter what." Marianne Constans Marianne provides a fascinating insight based on her own experience of implementing change around diversity and inclusion within the FTSE100 company Imperial Brands in Bristol. To learn more about the intrapreneurship movement, check out these links: The book Marianne co-wrote on the subject (currently only available in French) The League of Intrapreneurs - a community of intrapreneurs based in London, with case studies and practical tools The Intrapreneurship Conference - a global platform that organises conferences around the world This TED Talk by Shoel Perelman on How a Company can Nurture its Internal Rebels Connect with Marianne on Twitter. You're listening to Reworked, the EW Group podcast on workplace culture. For more on EW Group and the work we do to build inclusive cultures, follow us on Twitter.

Llegaría el momento en el que pasaríamos la noche en algún lugar especial para aprovechar y contar nuevas historias. Una de estas importantes noches para nosotros es WALPURGIS o LA NOCHE DE LAS BRUJAS. Y es que desde hace milenios esta festividad era considerada como uno de esos instantes en que el velo que separa otros mundos puede desaparecer por completo. Nos trasladamos AL INTERIOR DE UN BÚNKER REPUBLICANO ABANDONADO donde os contaremos más sobre su historia y sobre otros hechos relacionados con él. Eso sí, DESDE EL PROPIO BÚNKER Y EN LA MISMA NOCHE DE WALPURGIS. David Madrazo, Yolanda Peón, Constans Medina, Alejandro Abad y Bruno-Bruce Seoarkonte estarán a tu lado en esta nueva aventura. Hablaremos de GUERRA CIVIL, de la historia de este FORTÍN-BUNKER, recomendaremos libros, hablaremos sobre la historia del WALPURGIS y viviremos un momento increíble donde CONSTANS nos cuenta la HISTORIA DEL BATALLÓN 232, comandado por su abuelo y del que 100 de sus miembros fueron asesinados y sus cuerpos desaparecidos. Nos contará como él sigue buscándolos. ¡¡Y todo esto en esta parte!! SI TE GUSTA POR FAVOR, DALE A LIKE, ASí LLEGARÁ A MÁS PERSONAS. ¡¡¡GRACIAS!!!

It’s always hard being the little brother, your big brothers never seem to respect you. Not until a sharply worded note, threatening to kill them and all they hold dear, forces a smidgen of respect out of them. Constans has a divided empire and angry bishops to deal with. Could he be the son to live up to the father? Find out this week!   Also: a very very Roman (honest) quiz at the end!

Athanasius followed Alexander as bishop of Alexandria (328 AD). He was a staunch defender for homoousios among eastern bishops. His life had major swings as he was at one point accused of black magic and murder, and accused of interfering with the sailing of corn ships from Alexandria to Rome. He was exiled by Constantine and eventually returned to the western empire after Constantine’s death. Constantine’s son Constantius was in the East and was an Arian sympathizer. His other two sons reigned over the Western Empire. Constans in the West was a pro-Nicaea leader. From 340 AD, the two halves of the empire and the Church were divided along Arian doctrines. In the East there were pro-Arian supporters and the West was not Arian. Eventually Constans convinced Constantius to reinstate Athanasius as bishop of Alexandria. Constantius later became the sole ruler of the empire and Athanasius was deposed again at the Council of Milan in 355 AD. He died in 373 AD. What defined his theology? In the Greek Church he is known as the “Father of Orthodoxy”. He advocated for faith over reason and had very little speculative theology. Consider his view on the Father and Son relationship as stated in The Letter to Serapion. For him, Christ is on the Creator side of the Creator/creature distinction. The Logos was not created, but “begotten” eternally. Athanasius believed the Son is of the Father’s substance (homoousious, not homoios). Redemption through the Logos was the root of Athanasius’ theology. The Logos was made man that we might be made God. True redemption does not work unless Christ is fully divine. His Pneumatology included that the Holy Spirit is also Divine and Consubstantial (homoousios). He stated, “For the Son does not merely partake of the Spirit, that therefore he too may be in the Father; nor does he receive the Spirit, but rather he supplies it himself to all; and the Spirit does not unite the Word to the Father, but rather the Spirit receives from the Word . . .” The Holy Spirit proceeds from the Father.

2pm ET / 1pm CT / 12pm MT / 11am PT (Outside US: Dial 00 + 1 + 714-464-4891) Viki Winterton interviews Gabriel Constans!  Dr. Gabriel Constans is a counselor, educator, writer, journalist and editor. He works with those experiencing grief, loss and trauma in North America and in Rwanda. His classes about complicated, transformative and sudden loss are available for CEUs at the Figley Institute and Quantum Continuing Education. In addition to counseling, Gabriel works as a freelance journalist, writer, book reviewer and editor. He has over a dozen books published in America, including Buddha's Wife (fiction) and Don't Just Sit There, Do Something! - Grief's Wake Up Call (nonfiction).  

Gabriel Constans' latest book is "Don't Just Sit There, Do Something! Grief's Wake Up Call!", which includes his personal losses and interviews with individuals around the country who have used the death of a loved one as a catalyst to help others.  Dr. Constans worked as a social worker, chaplain and grief counselor with Hospice and the Center for Grief and Loss for over 35 years and with survivors of genocide in Rwanda.

Constantius and Constans shared the Empire for a decade until Constans was overthrown by a rebel general named Magnetius in 350 AD.

Bütsants 7. sajandil. Keiser Constans II

Bütsants 7. sajandil. Keiser Constans II

Bütsants 7. sajandil. Keiser Constans II

Bütsants 7. sajandil. Keiser Constans II

This 17th episode is titled “What a Difference a Century Makes.”During the mid-4th Century, the history of the Church walked apace with the history of the Roman Empire. With the death of Constantine the Great, the rule of the Empire divided among his 3 sons, Constantine II, Constans, & Constantius. In the power-hungry maneuverings that followed, they did their upbringing in a Christian education little honor. They quickly removed any challenge by their father's relatives, then set to work on one another. 3 years after their father's death they went to war in a struggle for sole supremacy. Constantine II was slain by Constans, who was in turn murdered by a Gallic commander of the Imperial guard named Magnentius. After the defeat and suicide of Magnentius, Constantius became sole Emperor & reigned till his death in 361.Constantius departed from his father Constantine's wise policy of religious toleration. Constantius was greatly influenced by the Arian bishop of Constantinople Eusebius who inspired him to use the authority of his office to enforce the Arian-brand of Christianity not only on the pagans of the Empire but also on those Christians who followed the Nicene Orthodoxy. Paganism was violently suppressed. Temples were pillaged and destroyed with the loot taken from them given either to the Church or Constantius' supporters. As Christians had earlier been subject to arrest & execution, so now were pagans. Not unexpectedly, large numbers of former pagans came over to Christianity; their conversion feigned. A similar persecution was applied towards Nicaean Christians. They were punished with confiscation and banishment.Constantius meddled in most of the Church's affairs, which during his reign was fraught with doctrinal controversy. He called a multitude of councils; in Gaul, Italy, Illyricum, & Asia. He fancied himself an accomplished theologian and enjoyed being called Bishop of bishops.Constantius justified his violent suppression of paganism by likening it to God's command to Israel to wipe out the idol-worshipping Canaanites. But intelligent church leaders like Athanasius argued instead for toleration.  Athanasius wrote,Satan, because there is no truth in him, breaks in with ax and sword. But the Savior is gentle, and forces no one to whom He comes, but knocks on and speaks to the soul: ‘Open to me, my sister?' If we open to Him He enters but if we will not, He departs. For the truth is not preached by sword and dungeon, by the might of an army, but by persuasion and exhortation. How can there be persuasion where the fear of the Emperor is uppermost? How exhortation, where the contradictory has to expect banishment and death?The ever-swinging pendulum of history foretells that the forced-upon faith of Constantius will provoke a pagan reaction. That reaction came immediately after Constantius during the reign of his cousin, Julian the Apostate. Julian had only avoided the earlier purge of his family because he was too young to pose a threat. But the young grow up.  Julian received a Christian education and was trained for a position in church leadership. But he harbored and nurtured a secret hatred for the religion of the court, a religion under which his family was all but exterminated. He studied the banned texts of Eastern mystics & Greek philosophers; all the more thrilling because they were forbidden. Julian became so immersed in paganism, he was made the leader of a secret order devoted to keeping the ancient religion alive.Despite his hostility toward Christianity, Julian recognized the Faith was too deeply entrenched in the Empire to turn back the sundial to a time when Christians were persona non grata. He decided instead to simply pry loose the influence they'd established in the civil realm. He appointed non-Christians to important posts & reclaimed some of the old pagan temples that had been turned into churches back to their original use.Julian enacted a policy of religious tolerance. Everyone was free to practice whatever faith they wanted. Make no mistake, Julian wanted to eliminate Christianity. He felt the best way to accomplish that, wasn't by attacking it outright. After all, 200 years of persecution had already shown that wasn't effective. Rather, Julian figured all the various sects of Christianity would end up going to war with one another and the movement would die the death of a thousand cuts, all self-inflicted. His plan didn't work out, of course, but it was an astute observation of how factious the followers of Christ can be.When Julian was killed in 363 in an ill-advised war against the Sassanids, the pagan revival he'd hoped for fizzled. The reasons for its demise were many. Because Paganism is an amalgam of various often contradictory beliefs and worldviews it lacked the cohesion needed to stare down Christianity. And compared to the virtuous morality and ethical priorities of Christianity, paganism paled.Julian's hoped-for elimination of Christianity by allowing its various sects to operate side by side never materialized. On the contrary, major advances were made toward a mutual understanding of the doctrinal debates that divided them. The old Athanasius was still around and as an elder statesman for the Church he'd mellowed, making him a rallying point for different groups. He called a gathering of church leaders in Alexandria in 362, right in the middle of Julian's reign, to recognize the Creed of Nicea as the Church's official creedal statement. His resolution passed.But trouble was brewing in the important city of Antioch. While the Western churches under the leadership of the Bishop of Rome remained steadfast in their loyalty to the Nicean Creed, the Eastern Empire leaned toward Arianism. Antioch in Syria was a key Eastern city split between adherents of Nicea & Arianism. The official church, that is, the one recognized by the Emperor in Constantinople had an Arian bishop. The Nicean Christians were led by Bishop Paulinus in a separate fellowship. But in 360, a new bishop rose to lead the Arian church at Antioch – and he was a devoted Nicean named Meletius! This occurred right at a time when more & more Eastern bishops were coming out in favor of the Nicene Creed. These Eastern bishops supported Meletius and the New Niceans of Antioch. We might think this would see a merger of the old-Niceans under Paulinus with the new, and à we'd assume wrongly. Rome & the Western church considered Paulinus the rightful bishop of Antioch & remained suspicious of Meletius & the new-Niceans. Efforts on their part to negotiate with & be accepted by the Western church were rebuffed. This served to increase the divide between East & West that had already been brewing for the last few decades.A new center of spiritual weight developed at this time in Cappadocia in central-eastern Asia Minor. It formed around the careers of 3 able church leaders, Basil the Great, his brother Gregory of Nyssa, and their friend, Gregory of Nazianzus. Their work answered the lingering concerns that hovered around the words the Nicaean Council had chosen to describe Jesus as being of the same substance as the Father. These 3 Cappadocian Fathers were able to convince their Eastern brothers that the Nicean Creed was the best formulation they were likely to produce and to accept that Jesus was of the same substance as the Father, and so God, not a similar substance and so something other than or less than God, as the Arians held it. They pressed in on terms that made it clear there was only one God but 3 persons who individually are, and together comprise that one God; The Father, Son, and Holy Spirit. They said the 3 operated inseparably, none ever acting independently of the others. Every divine action begins from the Father, proceeds thru the Son, and is completed in the Holy Spirit.In 381 at the Council of Constantinople, the Eastern Church demonstrated its acceptance of the Cappadocian Fathers' theology by affirming their adherence to the Nicean Creed. This effectively marked the end of Arianism within the Empire. And unlike the previous 3 ecumenical councils, the Council of Constantinople was not followed by years of bitter strife. What the council failed to do was resolve the split in the church at Antioch. The West continued to support the Old-Niceans while the East supported the New. It was clear to all tension was building between the old seat of Imperial power & the new capital; between Rome & Constantinople.  Which church & bishop would be the recognized leader of the whole? Antioch became the site where that contest was lived out thru their surrogates, Paulinus & Meletius.The Council of Constantinople attempted to deal with this contest by developing a system for how the churches would be led. The rulings of the Council, and all the church councils held during these years are called Canon Law, which established policy by which the Church would operate. One of the rulings of the Council of Constantinople established what was known as dioceses. A diocese was a group of provinces that became a region over which a bishop presided. The rule was that one diocese could not interfere in the workings of another. Each was to be autonomous.Though Jovian followed Julian as emperor in 363 his reign was short. He followed a policy of religious toleration, as did Valentinian I who succeeded him. Valentinian recognized the Empire was too vast for one man to rule & appointed his younger brother Valens to rule the East. Valens was less tolerant than his brother & attacked both paganism & the Nicean Christians. But Valens was the last Arian to rule in either East or West. All subsequent emperors were Orthodox; that is, they followed the Nicean Creed.When Valentinian died in 375, rule of the Western Empire fell to his son Gratian. When Valens died, Gratian chose an experienced soldier named Theodosius to rule the East.Gratian & Theodosius presided over the final demise of paganism. Both men strongly supported the Orthodox faith, and at the urging of Bishop Ambrose of Milan, they enacted policies that brought an end to pagan-worship. Of course, individuals scattered throughout the Empire continued to secretly offer sacrifices to idols & went through the superstitious rituals of the past, but as a social institution with temples & a priesthood, paganism was eradicated. Under the reign of Theodosius, Christianity was made the official religion of the Empire.We'll end this episode with a look at how the church at Rome emerged during the 4th & 5th Centuries to become the lead church in the Empire.In theory all the bishops of the Empire's many churches were equal. In reality, from the time of the Apostolic Fathers, some gained greater prominence because their churches were in more important cities. During the 2nd & early 3rd Centuries Alexandria, Antioch, Rome & Carthage were the places of the greatest spiritual gravity; their senior pastors recognized as leaders, not just of their churches but of The Church. The Council of Nicaea in 325 recognized Alexandria as the lead church for all North Africa, Antioch in the East & Rome as preeminent in the West.Constantinople, the new Eastern political capital, was added to that list in 381 by the Council of Constantinople.  As one of its rulings in canon law, the Council declared Constantinople 2nd only to Rome in terms of primacy in deciding church matters.We might assume the Bishop of Rome would gladly accept this finding of the Council, being that it acknowledged the Roman “see” (that is, a bishop's realm of authority) as primary. He didn't! He objected because the Council's ruling implied the position of a Church and its Bishop depended on the status of their city in the Empire. In other words, it was the nearness to the center of political power that weighed most. The Bishop of Rome maintained that the preeminence of Rome wasn't dependent on political proximity but on historical precedent. He said the decree of a Synod or Council didn't convey primacy. The Roman Bishop claimed Rome was primary because God had made it so.  At a Council in Rome a year after the Council of Constantinople, the Roman Bishop Damasus said Rome's primacy rested on the Apostle Peter's founding of the Roman church. Ever since the mid-3rd C, Roman Christians had used Matthew 16, Luke 22 & John 21 to claim their church possessed a unique authority over other churches & bishops. This Petrine Theory as it's come to be known was generally accepted by the end of the 6th C. It claimed Peter had been given primacy over his fellow apostles, and his superior position had been passed on from him to his successors, the bishops of Rome, by apostolic succession.In truth, there was already a substantial church community in Rome when Peter arrived in Rome and was martyred. The Christians honored Peter as they did all their martyrs by making his grave a popular gathering place. Eventually, it became a shrine. Then, when persecution ended, the shrine became a church. The leader of that church became associated with Peter whose grave was its central feature.When Constantine came to power, he ordered a basilica built on the site on Vatican Hill. To mark that a new day of favor toward the Church had come, Constantine gave the Lateran Palace where the Roman Empress had lived to the Bishop of Rome as his residence. But the story that arose later which puts Emperor Constantine on his face before Sylvester, the Bishop of Rome, pleading forgiveness in sackcloth & ashes & handing over to him the rule of Italy & Rome, is a fiction.Until Bishop Damasus in the mid-4th C, the Roman bishops were competent leaders of the church but tended toward weakness when dealing with the Emperors, who often sought to dominate the Faith. A dramatic change occurred at the end of the 4th C, when under Ambrose of Milan, the Church dictated to the Emperor.Bishop Damasus, a contemporary of Ambrose, installed the Primacy of Peter as a central part of Church doctrine. He claimed the Roman church was started by Peter, who'd passed on his authority to the next bishop, who'd, in turn, handed it to his successor and that each Bishop of Rome was a recipient of Peter's apostolic authority. Since Peter was the leader of the Apostles that meant the Roman church was the lead church and the Bishop the leader, not just of Rome but of all Christendom. Damasus was the first to address other bishops as ‘sons' rather than ‘brothers.'Historical events during the 4th & 5th Centuries enhanced the power of the Bishop of Rome. When Constantine moved the political capital to Constantinople in 330, it left the Roman Bishop as the strongest individual in Rome for long stretches of time. People in the west looked to him for temporal as well as spiritual leadership when a crisis arose. Constantinople & the Emperor were hundreds of miles & weeks away; the Roman bishop was near; so people turned to him to exercise authority in meeting political as well as spiritual crises. In 410 when Alaric and the Visigoths sacked Rome, Bishop Innocent I used clever diplomacy to save the city from the torch. When the Western Empire finally fell in 476, the people of Italy looked to the Roman Bishop for civil as well as religious leadership.Great leaders like Cyprian, Tertullian, & Augustine were outstanding men of the Western church who counted themselves as being under the leadership of the Bishop of Rome. The Western Empire had also managed to stay free of the heretical challenges that had wracked the East, most notably, the brouhaha with Arius and his followers. This doctrinal solidarity was due in large part to the steadfast leadership of Rome's Bishops.Another factor that contributed to Rome's rise to dominance was the decline of the other great centers. Jerusalem lost its place due to the Bar Kochba rebellion of the 2nd C. Alexandria & Antioch were overrun by the Muslims in the 6th & 7th Centuries; leaving Constantinople & Rome as the centers of power.In an Imperial edict in AD 445, the Emperor Valentinian III recognized the supremacy of the Bishop of Rome in spiritual affairs. What he enacted became Canon law for all.Another great boon to the influence & prestige of the Roman Bishop was the missionary work of monks loyal to Rome. Clovis & Augustine planted churches in northern France & Britain, all owing allegiance to Rome.But above all, the Roman church was led by several able bishops during this time; men who overlooked no opportunity to enhance & extend their power.Leo I was bishop at Rome from 440 to 461 & by far the ablest occupant of the Bishop's seat until Gregory I, 150 years later. His skill earned him the title “Leo the Great.”We're not sure when Rome's bishops began to be called “pope”, a title which for years had been used by the bishop of Alexandria. But Leo was the first to refer consistently to himself as pope – from Latin, a child's affectionate term for papa. In 452, Leo persuaded Attila the Hun to let the city of Rome alone. Then 3 years later when the Vandals came to sack the city, Leo convinced them to limit their loot-fest to 2-weeks. The Vandal Leader Gaiseric kept his word, and the Romans forever after esteemed Leo as the one who saved their city from destruction.Pope Leo insisted all church courts & the rulings of all bishops had to be submitted to him for final decision. This is what Valentinians III's edict of 445 granted and he was determined to apply it.Pope Gelasius I, who ruled from 492 to 496, said that God gave sacred power to the Pope and royal power to the King. But because the Pope had to account to God for the King at the judgment, the sacred power of the Pope was more important than royal power. So, civil rulers should submit to the Pope. While the emperors didn't all automatically knuckle under to popes, most did resign a large part of authority & political influence to the Roman Bishops.

This week's episode is “The Daggers Come Out.”The Council of Nicaea dealt with more than just the Arian controversy over how to understand the nature of Christ. The 300 bishops who gathered in Nicaea also issued a score of rulings on issues of church life that had been subjects of discussion for years. Chief among these was setting the date for the annual celebration of the resurrection of Christ. They also set various rules for organizing the Church & the ministry of deacons and priests.As the Church grew with more congregations being formed, the need for some organization became apparent. So for administrative purposes, the church-world was divided into provinces with centers at Rome in the West & in the East, four headquarters; Alexandria, Antioch, Jerusalem & Constantinople. It may seem odd to us today that only 1 church was the Western center while the East had 4. Why so many? The answer is that it was in the E the Church had its greatest extent & growth.The bishops at these 5 churches were given oversight of their surrounding regions. This stoked a major rivalry between Alexandria & Antioch, the Empire's 2nd & 3rd largest cities after Rome. These 2 cities vied with each other for leadership of the entire East. That rivalry became more complex when the church at Constantinople, the new eastern capital of the Empire, was added to the mix. The contest between them at first took place mostly in the realm of theological debates but later became sinister when ecclesiastical position equaled power and wealth.But, the amazing unanimity of the bishops at the Council of Nicaea seemed to presage the dawn of an era of peace and tranquility for the Church and Empire. It was not to be. While the bishops agreed on the word “homo-ousias” to describe Jesus being one substance with the Father, many bishops, possibly even most, left Nicaea feeling the Emperor Constantine's pressure coerced them into taking a position they weren't happy with. After Nicea, many of them regretted knuckling under & grew resentful of his pressure to settle the issue.I don't want to get too technical here, but that's precisely what this all was; a highly technical issue of the parsing of words, trying to find an accurate expression of their belief about the humanity and deity of Christ. It isn't that the bishops didn't believe Jesus was anything less than God. It's just that the word used in the Nicene Creed, ‘homo-ousias,' didn't capture what they thought the truth of Jesus deity was. Many of the bishops were uncomfortable with that word because the Gnostics had used it to describe their beliefs about Jesus a few decades before.So not long after the Nicean Council, many of those who'd signed the Creed backed away from it. Several alternate creeds were offered, some close to the Nicene version and others at great distance from it. None of them repeated the word ‘homo-ousias.'It was in the East that the greatest theological turmoil ensued. After Constantine, several of the Emperors were decidedly hostile to the Nicene position. A few were openly friendly with the Arianism Nicaea was supposed to have buried.As we saw last time, though Alexandria was a lead church in the East, its Bishop Athanasius was the sole standard-bearer for the Nicene Creed in the East. Though Constantine had sponsored and endorsed Nicaea and enforced its terms by the use of civil authority, his desire to bring unity to the Empire and Church moved him to press bishops to re-install Arius and his followers; not as leaders, but simply as church members. When Athanasius and other Nicene-keeping bishops refused, Constantine punished them with banishment. Then, after a season, he changed his mind and allowed them to return. But when those same church leaders again proved too principled for Constantine's taste in some other ruling he wanted adopted, he'd banished them once again. Constantine's successors followed his lead.For reasons relating more to politics than doctrinal concerns, the half-century after the Council of Nicaea, saw the Eastern church effectively taken over by Arians. The Pro-Arian Bishop of Nicomedia, Eusebius (not the famous church historian) was allowed to return to his post after a 2-year exile. He immediately set about to undo Nicea. He persuaded Constantine to reverse Arius' exile and when the heretic appeared before the Emperor, he confessed a statement of faith that appeared to line up with the orthodoxy of Nicaea, but was in fact only a clever piece of verbal gymnastics that fooled the Emperor. Athanasius wasn't fooled and refused to affirm Arius as a member in good standing. So Eusebius and his supporters plotted to get rid of him. A council of Eastern bishops was called in 335 at Tyre as they were on their way to Jerusalem to celebrate the dedication of the Church of the Holy Sepulcher Constantine had just had built. At Tyre, the bishops condemned Athanasius as guilty of conduct unbecoming a Bishop. Which is tragically comical, because Athanasius was about as pious as one could get. What Eusebius and his cronies meant was that a bishop ought to agree with them, “because well, just because. Stop being contentious or we'll charge you with conduct unbecoming a bishop!” Athanasius recognized the ambush and went to the Emperor to plead his case. Eusebius followed and warned Constantine he'd heard Athanasius had threatened to call a strike of the Alexandrian dock-workers who loaded grain into the barges that fed both Constantinople and Rome. Without Egypt's harvest, the cities would go hungry & vicious riots would ensue. Eusebius's charge was ridiculous but he knew the Emperor couldn't risk it being true. Constantine was forced to banish Athanasius to Trier (TREE-yer) in Germania.If you're a subscriber to CS, you know we sometimes breeze over years, even decades of church history with only a brief summary.  Other times we slow down & go in depth. The reason for this is because there are moments, seasons, even eras when events occur, trends develop, movements are birthed that have a major impact on the course of following years. We've slowed down to focus on the post-Nicaean years because they're illustrative of how ruinous the infiltration of political power has been to the Church. Only 20 years passed after Constantine's conversion and the Edict of Milan, and already church leaders are using their authority, not as spiritual guides to bless those God entrusted to their charge but to accumulate more power & influence in the political & civil realm. A man like Athanasius, whose sole concern was to glorify God & faithfully discharge his role as a pastor, proved no match for a conniving political operator like Eusebius who used his office as Bishop to bend the Emperor's ear & secure civil authority to enforce his will. While the once-persecuted Church rejoiced that the Emperor was finally one of them, they couldn't foresee that his merging of church and state would bring about a whole new set of problems that would turn their leaders into power-hungry competitors.  While many bishops resisted the lure of political power & stayed true to their spiritual task, many others were seduced and plunged into the great game of ecclesiastical politics. The machinations of the contest between Eusebius & Athanasius would likely not have occurred during the persecutions of the previous decades. But when civil authority was lent church leaders, the doctrinal daggers came out and theology became a ruse behind which to plot how to gain political advantage.The historian Eusebius, not the villain who attacked Athanasius, but the one who wrote the first Church History chronicle, helped blur the lines between church and state. After charting the church's course from the Apostles to Constantine in his book Ecclesiastical History, Eusebius presented Constantine as much more than just a ruler kindly disposed toward the Faith. Oh no – Eusebius sketched Constantine as much more than that. He was God's agent; ordained by God to provide leadership for both the Church & Empire.Eusebius said that just as the Church was a manifestation of the Kingdom of God on Earth, set to rule in spiritual affairs, so the Empire under Constantine was a manifestation of the Kingdom on Earth to rule in civil affairs. God would use both to accomplish his redemptive plan. And just as God ruled in Heaven, Constantine ruled on Earth. He's not a god, as some of the earlier emperors had claimed, but he is, Eusebius reasoned, God's unique agent to administer His Kingdom on earth.These ideas of monarchy and kingship Eusebius promoted about the Emperor played well in the East where monarchs had long been esteemed as semi-divine. But Rome's historic aversion to kings, its allergic reaction to monarchy, meant Eusebius's promotion of Constantine didn't go over as well in the West. This is another factor that added to Constantine's tendency to stay in the East. Eusebius's promotion of Constantine as the leader of both Church & State set the scene for the emergence of one man to whom the Church would look for leadership. If not the Emperor, then another dynamic church leader; a bishop of the bishops.When Constantine died in 337, the empire was split between his 3 sons, who each lined up behind a pro- or anti-Nicean stance. Eventually one of them, the Pro-Arian Constantius, aserted sole authority. But immediately after Constantine's death, many church leaders were allowed to return to their homes from exile, including Athanasius. His enemy, the pro-Arian Eusebius moved from Nicomedia to the capital at Constantinople where he convinced Constantius to once more banish him. Athanasius knew Eusebius was moved by sheer political will and went à to Rome to plead his case.In 340 Council of Western Bishops was convened that reversed Athanasius's excommunication and reaffirmed the doctrinal position of the Nicene Creed. This was a gauntlet hurled to the ground before the Eastern churches who were by now leaning decidedly toward Arianism. They counted the Emperor as a chief defender & advocate. The Eastern bishops asked a crucial question; one that becomes central in the decades that followed. It was this: What gave Rome the right to overrule their decisions? After all, Athanasius was Bishop of Alexandria, an eastern city. He was their problem, not Rome's. So how did the West think it could meddle in Eastern affairs? And besides, “Do you guys in Rome really want to mess with the Emperor? He is after all, our guy.”The following year, 341, the Eastern bishops called their own council in Antioch to counter Rome's. Interestingly, when they sat down to establish an official position on Arianism, they realized it couldn't be supported and repudiated it instead. Discussions revealed they weren't pro-Arian so much as uncomfortable with the way the deity of Christ had been put at Nicaea. It's like the members of a family each thinking, "Fish. I haven't had fish for a while. I should have some fish." But then when they all talk about where they want to go for dinner on Saturday night, they agree what they really want is prime rib. Eusebius was clearly pro-Arian & had the Emperor's ear. But when the other Eastern bishops gathered, they realized they didn't really want his fishy-Arianism. What they wanted was the prime-rib The Nicean Creed had sought to serve but ended up dishing burger. So the 341 Council of Antioch repudiated Arianism. But they were going to have none of Rome's meddling in their affairs & refused to reverse Athanasius' exile. Ultimately, the Council of Antioch failed in that they were unable to offer a creedal statement that improved on or fixed the problems they had with the Nicene Creed. Their efforts ended up only adding to the confusion on what Christians believed about Jesus.At the prompting of his brother Constans, Constantius called for a Council of both Eastern & Western bishops at Sardica (SAR–dee-ka) in modern Bulgaria just a year after Antioch. This Council accomplished nothing but to further divide East from West. Though a temporary calm ensued, the fracture between the 2 halves of the Empire revealed at Sardica only became more pronounced in the decades that followed. It was never healed.Athanasius returned to Alexandria yet again, only to be banished a few years later when Constantius took control of the Western Empire from his brother. Constantius then allowed his Arian friends to dictate policy in the West as they'd been in the East. Nicene bishops were replaced by Arians. Athanasius was again condemned and banished. You have to feel for this poor guy who just wanted to take care of his flock, but could not sit idly by & watch corrupt men make war on the Truth for political gain.As Constantius' reign entered its last years, he forced a couple more councils to adopt the Arian-backed word ‘homoi-ousias' to describe Jesus as being of similar substance with the Father rather than the Nicean formulation of ‘homo-ousias' – ONE & the same substance as the Father. And again, as at Nicea, this terminology was rammed down the Bishops' throats. As happened after Nicaea, they went away from the councils resentful of being pressed to accept a doctrine they couldn't support. The effect was the exact opposite of what Constantius & his Arian priest Eusebius wanted. The bishops retreated to the Nicean Creed. “Homo-ousias might not be precisely how they'd describe Jesus' deity, but it was better than the newly required “homoi-ousias” and would have to suffice until someone could come up with a better way to state it.That better formulation of the deity of Christ came from the 3 bishops who took up the Nicean standard after Athanasius died. We'll take them up next time.As we close it out, I want to thank those who've recommended the podcast to others.It's great seeing all those who go to the Facebook page, give CS a “like” and leave a comment about where they live.Because of the growth of the podcast and the bandwidth required to host it, we've needed to add a DONATE feature. What used to be a labor of love that I was more than happy to fund has become a labor of love that now needs your assistance. So, if you can, please go to sanctorum.us and follow the link to donate. Any amount is a help. Thanks.

El Episodio de esta semana se llama “Salen las Navajas.”El Concilio de Nicea trato más que solamente la controversia Arriana sobre cómo entender la naturaleza de Cristo. Los 300 obispos reunidos en Nicea determinaron también una lista  de dictámenes sobre cuestiones de la vida diaria de la Iglesia que habían sido objeto de discusión durante años. Entre ellos, el principal, fue la fijación de la fecha para la celebración anual de la Resurrección de Cristo. Asimismo, establecieron diversas normas para la organización de la Iglesia y el ministerio de los diáconos y sacerdotes.La iglesia estaba creciendo con más congregaciones formándose, y la necesidad de algún tipo de organización se hizo evidente. Para fines administrativos, el mundo de la iglesia- fue dividido en provincias con centros en Roma en el Oeste y en el Este, cuatro sedes; Alejandría, Antioquía, Jerusalén y Constantinopla. Puede parecer extraño para nosotros hoy en día que sólo había 1 iglesia en el Centro Occidental, mientras que en el Este había 4. ¿Por qué había tantas? La respuesta se encuentra que en el Este la Iglesia tuvo su mayor alcance y crecimiento.Los Obispos en estas 5 iglesias fueron dadas la supervisión de sus regiones circundantes. Esto avivó una gran rivalidad entre Alejandría y Antioquía, la segunda y la tercera ciudades más grandes en el Imperio después de Roma. Estas 2 ciudades competían entre sí por el liderazgo de todo el Oriente. La rivalidad se hizo más compleja cuando la Iglesia de Constantinopla, la nueva capital del Imperio Oriental, fue añadida a la mezcla. El concurso entre ellos en el principio tuvo lugar principalmente en el ámbito de debates teológicos, pero más tarde se convirtió mas siniestro cuando la posición eclesiástica igualaba al poder y la riqueza.Pero la asombrosa unión de los Obispos en el Concilio de Nicea parecía proclamar el amanecer de una era de paz y de tranquilidad para la Iglesia y el Imperio. Pero esto no iba a pasar tan facilmente. Mientras que los Obispos coincidían en la palabra "homo-ousias" para describir a Jesús, siendo una sustancia con el Padre, muchos Obispos, posiblemente incluso más, al dejar el concilio de Nicea, sintieron la presión del Emperador Constantino cuando les obligo a tomar una posición con la cual no estaban contentos. Después de Nicea, muchos de ellos lamentaron haber cedido y resintieron su presión para solucionar el problema.No quiero ponerme demasiado técnico aquí, pero eso es precisamente lo que esto era; una cuestión muy técnica de análisis de palabras, tratando de encontrar una expresión exacta de su convicción acerca de la humanidad y deidad de Cristo. No es que los obispos no creen que Jesús fue nada menos que Dios. Es sólo que la palabra utilizada en el Credo de Nicea, "homo-ousias', no capturaraba lo que ellos pensaban que la verdad de la era deidad de Jesús. Muchos de los obispos estaban incómodos con esa palabra porque los Gnósticos habían usado esa palabra para describir sus creencias acerca de Jesús unas pocas décadas antes.No mucho después de que el Consejo de Nicea, muchos de los que respaldaron y firmaron el Credo se empezaron a alejar de él. Empezaron a ofrecer varios credos alternos, algunos cercanos a la versión de Nicea y otras muy diferentes de ella. Ninguno de ellos usaba la palabra "homo-ousias.'Fue en el Oriente donde hubo la mayor agitación teológica. Después de Constantino, varios de los Emperadores fueron decididamente hostiles a la posición de Nicea. Unos pocos fueron abiertamente amables con el Arrianismo que Nicea debía haber enterrado.Como vimos la última vez, aunque la iglesia de Alejandría era una de las iglesias principales en el Oriente, su Obispo Atanasio fue el único que lucho por el Credo de Nicea en el Oriente. Aunque Constantino había patrocinado y apoyado a Nicea, aplicando sus términos con el uso de la autoridad civil, su deseo de unificar el Imperio y la Iglesia le movió a presionar a los obispos a re-instalar a Ario y sus seguidores; no como dirigentes, sino simplemente como miembros de la iglesia. Cuando Atanasio y otros Obispos pro-Nicea se negaron, Constantino los castigo con el destierro. Entonces, después de una temporada, cambiaba su opinión y les permitía regresar. Pero cuando esos mismos dirigentes Eclesiásticos de nuevo resultaron tener demasiados principios cuando Constantino quería aprobar alguna otra proclamación, los desterraba nuevamente. Los sucesores de Constantino siguieron su ejemplo.Por razones que se relacionan más a la política que a preocupaciones doctrinales, medio siglo después del Concilio de Nicea, vio la iglesia Oriental efectivamente tomado por los Arrianos. El Obispo Pro-Ario de Nicomedia, Eusebio (no el famoso historiador de la iglesia) fue autorizado a regresar a su puesto después de 2 años de exilio. Él inmediatamente se propuso de deshacer Nicea. Persuadió a Constantino para regresar a Ario del exilio y cuando el hereje compareció ante el emperador, confesó una Declaración de Fe que parecía alinearse con la Ortodoxia de Nicea, pero fue en realidad sólo una ingeniosa pieza de gimnasia verbal que engaño al Emperador. Atanasio no fue engañado y se negó a afirmar a Ario como miembro de buena reputación. Así que Eusebio y sus seguidores conspiraron para deshacerse de él. Un consejo de Obispos Orientales fue llamado en el año 335 d.C. en mientras estaban en camino a Jerusalén para celebrar la dedicación de la Iglesia del Santo Sepulcro que Constantino había apenas construido. En Tiro, los Obispos condenaron a Atanasio como culpable de conducta inapropiada para un Obispo. Esto fue trágicamente cómico, porque Atanasio era uno de los Obispos mas piadosos que podías encontrar. Lo que Eusebio y sus seguidores querían decir era que la conducta correcta para un Obispo era estar de acuerdo con ellos, "Porque, simplemente porque si. Dejar de ser polémico o que te acusaremos con conducta inapropiada de un Obispo!" Atanasio reconoció la emboscada y fue al emperador para abogar por su caso. Eusebio lo siguió y advirtió a Constantino que había escuchado a Atanasio amenazado de convocar una huelga de los trabajadores portuarios Alejandrinos que cargaban el grano en los barcos que alimentaban tanto a Constantinopla y a Roma. Sin la cosecha de Egipto, las ciudades se pasan una terrible hambre y se producirían terribles disturbios. Eusebio sabia que la acusación era ridícula pero él sabía que el Emperador no podía correr el riesgo que fuera verdadero. Constantino se vio obligado a exiliar a Atanasio a Trier en Germania._________________________________________________________________________________________________________Si usted es un subscriptor de CS, ya saben que a veces hablamos rápidamente de años, incluso décadas de la Historia de la Iglesia con un sólo breve resumen. Otras veces nos frenamos y nos profundizamos en el tema. La razón de esto es porque hay momentos, temporadas, incluso épocas, donde tendencias se desarrollan, movimientos nacen que tienen un impacto en eventos que afectan el curso de los años siguientes. Hemos frenado un poco para centrarnos en los años después de Nicea porque son ilustrativas de que tan destructiva ha sido la infiltración del poder político para la Iglesia. Sólo 20 años después de la conversión de Constantino y el edicto de Milán, los líderes de la iglesia ya estaban haciendo uso de su autoridad, no como guías espirituales para bendecir a los que Dios había encomendado a su cargo, pero para acumular más poder e influencia en el ámbito civil y político. Un hombre como Atanasio, cuya única preocupación era glorificar a Dios y cumplir fielmente con su función como pastor, demostró no ser rival para la astucia política de alguien como Eusebio quien usaba su cargo como Obispo para tener la atención del Emperador y asegurar la autoridad civil para imponer su voluntad. Mientras que la Iglesia perseguida se alegró de que el Emperador era finalmente uno de ellos, no podían prever que la fusión de Iglesia y Estado traería un nuevo conjunto de problemas que convertiría a sus dirigentes en competidores enfocados en el poder. Mientras que muchos Obispos resistieron la tentación del poder político y permanecieron fieles a su tarea espiritual, muchos otros fueron seducidos y se hundieron en el gran juego de la política Eclesiástica. Las maquinaciones y contiendas entre Eusebio y Atanasio probablemente no habrían ocurrido durante las persecuciones de las décadas anteriores. Pero cuando la autoridad civil fue cedida a los dirigentes de la Iglesia, las dagas doctrinales salieron y la Teología se convirtió en una excusa detrás de la cual ellos podrían tramar cómo ganar ventaja política.El historiador Eusebio, no el villano que atacó a Atanasio, pero el que escribió la primera crónica de la Historia de la Iglesia, ayudó a quitar las líneas entre la iglesia y el estado. Después de trazar el rumbo de la Iglesia desde los Apóstoles a Constantino en su libro de Historia Eclesiástica, Eusebio presento a Constantino como mucho más que un gobernante predispuestos hacia la fe. Oh no - Eusebio designo a Constantino como mucho más que eso. Él era el agente de Dios; ordenado por Dios para proporcionar liderazgo tanto para la Iglesia y el Imperio. Eusebio decía que así como la Iglesia era una manifestación del Reino de Dios en la tierra, para establecer en la regla en los asuntos espirituales, de la misma manera el Imperio bajo Constantino era una manifestación del Reino de Dios en la tierra para ser la regla en asuntos civiles. Dios usaría a los dos para llevar a cabo su plan de redención. Y como Dios reinaba en el cielo, Constantino reinaba en la tierra. No era un dios, como algunos de los primeros Emperadores habían clamado, pero él era, Eusebio razonada, el agente exclusivo de Dios para administrar su reino sobre la tierra.Estas ideas de la monarquía y la realeza que Eusebio promovió del Emperador fue bien recibido en el Oriente, donde los monarcas siempre han sido estimados como semi-divinos. Pero la histórica aversión de Roma a reyes, y su reacción alérgica a la monarquía, significaba que cuando Eusebio promovió a Constantino no fue bien tomado en el Oeste. Este otro factor causo que Constantino se quedara mas en el Este. La promoción de Eusebio de Constantino como líder de Iglesia y del Estado establece los cimientos para la aparición de un hombre en quien la Iglesia buscaría ese liderazgo. Si no el Emperador, otro líder dinámico de la iglesia, un obispo de obispos.Cuando Constantino murió en 337 d.C., el Imperio se dividió entre sus tres hijos, quienes se alinearon detrás de una postura pro- o anti-Nicea. Finalmente uno de ellos, el Pro-Ario Constancio, tomo la autoridad absoluta. Pero inmediatamente después de la muerte de Constantino, muchos líderes de la iglesia fueron autorizados a regresar a sus hogares desde el exilio, incluso Atanasio. Su enemigo, el pro-arriano Eusebio se mudo de Nicomedia a la capital en Constantinopla donde convenció a Constancio a desterrarlo una vez más. Atanasio sabía que Eusebio era movido por mera voluntad política y fue → a Roma para exponer su caso.En 340 d.C. un Consejo de Obispos Occidentales fue convocado y la excomunión de Atanasio fue anulada y se reafirmó la posición doctrinal del Credo de Nicea. Esto fue un guante arrojado al suelo ante las Iglesias Orientales que ahora se inclinaban decididamente hacia el Arrianismo. Contaban con el Emperador como principal defensor y promotor. Los Obispos Orientales se hicieron una pregunta crucial; que se volvería central en las décadas que siguieron. Fue esta: que le daba a Roma el derecho de revocar sus decisiones? Después de todo, Atanasio era un Obispo de Alejandría, una ciudad Oriental. Él era su problema, no el de Roma. Entonces, ¿cómo el Occidente pensar que podría meterse en asuntos Orientales? Y además, ¿Quiere Roma realmente meterse con el Emperador? Él es, después de todo, uno de los nuestros."Al año siguiente, 341 d.C., los Obispos Orientales convocaron su propio consejo en Antioquía para ir en contra de Roma. Curiosamente, cuando se sentaron a establecer una posición oficial sobre el Arrianismo, se dieron cuenta que no podía ser apoyado y terminaron repudiándolo. Los debates manifestaron que no eran Pro-Ario tanto como insatisfechos con la forma en que la Deidad de Cristo había sido expresada en Nicea. Una manera que entenderlo es imaginarnos a los miembros de una familia, pensando en comer "Pescado... No he tenido el “pescado” durante mucho tiempo. Yo debería comer un buen pescado." Pero luego cuando todos terminan hablando acerca de dónde quieren ir a cenar el sábado por la noche, están de acuerdo en lo que realmente quieren es un buen corte de carne. Eusebio era claramente pro-arriano y tenia el oído del Emperador. Pero cuando los demás Obispos Orientales se reunieron, se dieron cuenta que realmente no deseaban su Arrianismo que olía a pescado. Lo que querían era el Corte de Carne que habían buscado servir con el Credo de Nicea pero por la prisa de Constantino acabaron con una hamburguesa barata. De modo que el Consejo de Antioquía del 341 d.C. repudió el Arrianismo. Pero no le iban a agradecer a Roma la intromisión en sus asuntos y se rehusaron a dar marcha atrás al exilio de Atanasio. Por último, el Consejo de Antioquía falló en que eran incapaces de ofrecer una declaración del Credo mejorado o con resolviendo los problemas del Credo de Nicea. Sus esfuerzos terminaron sólo agregando a la confusión acerca de lo que creían los Cristianos acerca de Jesús.A petición de su hermano Constans, Constancio llamó a un consejo de Obispos Orientales y Occidentales en Sárdica en lo que es Bulgaria moderna apenas un año después de Antioquía. Este Consejo no logró nada nuevo, lo único que hizo fue dividir aún más al Este del Oeste. Aunque se produjo una calma temporal, la fractura entre las dos mitades del Imperio que se reveló en Sárdica sólo se hizo más pronunciada en las décadas que siguieron. Nunca fue sanada.Atanasio volvió otra vez a Alejandría, pero sólo para ser desterrado unos años más tarde cuando Constancio tomó el control del Imperio Occidental de su hermano. Entonces Constancio permitió a sus amigos Arrianos dictar las políticas en Occidente como lo habían hecho en el Oriente. Los Obispos de Nicea fueron sustituidos por los Arrianos. Atanasio fue condenado y desterrado nuevamente. Tienes que sentir un poco de tristeza por este pobre chico que sólo quería tomar cuidado de su iglesia, al no poder sentarse con los brazos cruzados y ver a hombres corruptos llevar una guerra en contra de la Verdad para obtener ventajas políticas.Cuando Constancio entró a los últimos años de su reinado, forzó un par más de consejos para adoptar la palabra "homoi-ousias” respaldada por Ario para describir a Jesús como siendo de sustancia similar con el Padre en lugar de la formulación de Nicea de "homo-ousias” - UNA y la misma sustancia que el Padre. Y de nuevo, como en Nicea, esta terminología fue forzada sobre los Obispos. Como sucedió después de Nicea, se fueron del consejos resentidos a ser obligados a aceptar una doctrina que no podían apoyar. El efecto fue el opuesto exacto de lo que Constancio y su sacerdote Arriano Eusebio querían. Los Obispos se regresaron al Credo de Nicea. "Homo-ousias” podría no ser precisamente la forma en que se describía mejor la deidad de Jesús, pero era mejor que el requerido reciente de "homoi-ousias" y tendría que ser suficiente hasta que alguien podría encontrar una mejor de decirlo.Una mejor formulación de la deidad de Cristo vino gracias a los 3 Obispos que asumieron el estándar de Nicea después de que Atanasio murió. Vamos a conocerlos en el próximo episodio._________________________________________________________________________________________________________ Al cerrar, quiero agradecer a quienes han recomendado el podcast a otros.Es genial ver a todos aquellos que van a la página de Facebook, y le dan a CS un "me gusta" les animo a dejar un comentario sobre el lugar de donde viven.Debido al crecimiento de los podcast y el ancho de banda necesario para ser el anfitrión, hemos visto necesario el agregar una opción para hacer donaciones. Lo que solía ser un trabajo de amor que yo estaba más que feliz de solventar se ha convertido en una obra de amor que ahora necesita su ayuda. Por lo tanto, si usted puede, por favor vaya a sanctorum.us y siga el enlace para donar. Cualquier cantidad es una ayuda. Gracias.