предметот на проучување е насочен кон историјата на христијанството и христијанската црква на територијата на Македонија во хронолошката рамка од 313 до 700 година. Тоа е период на значајни промени во Црквата, како на догматски така и на организационен план. Се говори за настани и личности поврзани, најпрво, со консолидацијата, а потоа и етаблирањето на Црквата во сите сфери на општествено‑политичкиот и културниот живот во Римската Империја (Источна и Западна). Воедно во монографијата вниманието на истражување е насочено и кон христолошките и други догматски расправи; период кога христијаните настојуваат да изградат единство во верувањето.
The sixth century, seen through the prism of Ecclesiastical history,was a period filled with debates of both theological and dogmatic nature. These debates later on developed into new religious divisions, which resulted in the convening of the Fifth Ecumenical Council in 553. The convening of this Council was meant to put an end to these debate and to pave the way for establishment of Church unity. The background of these theological disputes were the political and religious conflicts between Rome and Constantinople. The participation of the bishops of the Macedonian Provinces is the main subject of interest in this research.
Key words: bishops, province of Macedonia, Fifth Ecumenical Council
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This article examines the church situation in Macedonia in the mid V century in context of dogmatic debates characteristic for the early Middle Ages. Sources confirm that the bishops from Macedonia, without exception, continued to believe in the Nicene symbol of faith. This was the case with Monophysitism which was condemned by the bishop and clergy of the Vicariate from Thessalonika. This conclusion is based on available sources that testify about the participation of bishops from Macedonia in the "Robber Council" held in Ephesus in August of 449 and the Council of Chalcedon (451). Namely, at the "Robber Council" seven participants were from the province of Macedonia Prima, and, at the Council of Chalcedon (Fourth Ecumenical) at least nine bishops were from the provinces of Macedonia Prima and Macedonia Secunda.
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One of the least studied questions in church historiography is certainly the first stage of the Ohrid Patriarchate (Archdiocese). Without doubt, the reason is the scarcity of genuine testimonials. Therefore, precise answers to many questions related to the history of the Patriarchate at the time of Samuel's state are missing. Among them there is one that concerns the church hierarchy.
However, based on available historical sources we can conclude that the Ohrid Patriarchate at the time of Samuel's state counted three patriarchs: German named Gabriel, Philip and John. Finally, the comparative analysis of the sources questions the historicity of two other leaders: David and Nicholas The Miraculous. Sources where these church leaders are mention have full of other historical inaccuracies. Moreover, they are of later date. Those are the reasons that we categorize them as unreliable historical sources.
Above mentioned three persons of the highest ecclesiastical hierarchy of the Ohrid Patriarchate, sources attest to the names of two hierarchs of priestly rank. These are priests Andrew and Athanasius.
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