Thomas Graumann

The Acts of Early Church Councils Acts examines the acts of ancient church councils as the objects of textual practices, in their editorial shaping, and in their material conditions. It traces the processes of their production, starting from the recording of spoken interventions during a meeting, to the preparation of minutes of individual sessions, to their collection into larger units, their storage and the earliest attempts at their dissemination. Thomas Graumann demonstrates that the preparation of 'paperwork' is central for the bishops' self-presentation and the projection of prevailing conciliar ideologies. The councils' aspirations to legitimacy and authority before real and imagined audiences of the wider church and the empire, and for posterity, fundamentally reside in the relevant textual and bureaucratic processes. Council leaders and administrators also scrutinized and inspected documents and records of previous occasions. From the evidence of such examinations the volume further reconstructs the textual and physical characteristics of ancient conciliar documents and explores the criteria of their assessment. Reading strategies prompted by the features observed from material textual objects handled in council, and the opportunities and limits afforded by the techniques of 'writing-up' conciliar business are analysed. Papyrological evidence and contemporary legal regulations are used to contextualise these efforts. The book thus offers a unique assessment of the production processes, character and the material conditions of council acts that must be the foundation for any historical and theological research into the councils of the ancient church.

Aged eight, Thomas Graumann excitedly boarded a train in Prague, Czechoslovakia, to embark on what he believed was a three-month holiday. "Go to Britain, learn English, and when the Germans leave, you can come home again," his mother assured him. Thomas carried two suitcases and a bag of food. At the time he knew his country had been taken over by the Germans and now was under Nazi control. That was the last he would see of his mother and most of his Jewish family, who died in concentration camps. He had also never heard of Nicholas Winton, the hero who saved 669 children (Thomas was one of the last, #652), transporting them from Czechoslovakia to the UK to save their lives. This was Thomas' first rescue, aboard what became known as the Kindertransport. His second came a year later when an evangelist from the Scottish village he was taken to for safety shared the good news of Jesus Christ with him. Saying a prayer on bent knee, Thomas' soul was rescued, and he soon dedicated himself to missionary service, which he fulfilled as an adult in the Philippines, eventually moving to the U. S. But his missionary zeal returned after the fall of Communism-and the return of his grandmother's property to his family. Both actions ushered in a way for him to return to the Czech Republic. The former rescued child was now free to travel throughout his homeland, speaking in schools of how he was rescued ... not once, but twice.

Thomas Graumann untersucht die Entstehung einer theologischen Denk- und Argumentationsform, die als Väterbeweis bezeichnet wird. Dabei geht es um eine Form der Berufung auf Tradition, die bestimmte Personen namentlich als Autoritäten ('Väter') benennt und ihr Denken durch explizite Zitate begründet. Beide Elemente tauchen erstmals im Zuge der trinitätstheologischen Kontroversen des 4. Jahrhunderts auf, genauer in der Auseinandersetzung zwischen Markell von Ankyra und Euseb von Caesarea. Während Markell diese Art der Argumentation der Gegner kritisch gegen die alleinige Autorität der Heiligen Schrift ausspielen will, entdeckt sie Euseb als ein Merkmal des 'Kirchlichen' und der zu fordernden Kontinuität von 'Theologie'. Thomas Graumann untersucht, wie in der Folgezeit durch die Berufung auf Väter theologische Einsichten verdeutlicht und begründet wurden und wie dabei zugleich die Frage nach einem eigenen kirchlichen Standort mitbeantwortet wurde. Kyrill von Alexandrien schließlich formt zu Beginn des 5. Jahrhunderts in der Kontroverse mit Nestorius diese Ansätze zu einem förmlichen Väterbeweis. Darum liegt ein weiterer Schwerpunkt in der Analyse des publizistischen Streits mit Nestorius und der detailgenauen Auswertung der Akten des Konzils von Ephesus. Die Bedeutung des Väterthemas für die Selbstwahrnehmung der Konkurrenten und für das Konzilsgeschehen erscheint so in einem neuen Licht. Auch die an das Konzil anschließenden Friedensverhandlungen stehen im Zeichen der Suche nach gemeinsamen Vätern. Das Konzil von Ephesus erweist sich als Knotenpunkt der vorherigen Entwicklung und Quellpunkt der weiteren Nutzung dieses Verfahrens, das spätestens mit dem Konzil von Chalcedon (451) zur 'normalen' theologischen Methode wird. In der Pflege gemeinsamer Vätererinnerung beschreibt das Väterdenken zugleich einen wesentlichen Ausschnitt des kirchlichen Selbstbewußtseins frühbyzantinischer Prägung und steht so gleichsam stellvertretend für eine (im Altertum) theoretisch nie formulierte östliche Ekklesiologie.