The Byzantine Fathers

Holy Trinity Orthodox Mission

The Byzantine Fathers Of the Sixth to Eighth Century.

Georges Florovsky.

Content:

Chapter One. Hymnographers, Polemicists, and Florilegia.

Hymnographers.

Hymnody and the Early Christian Liturgy. The Fifty-Ninth Canon of the Council of Laodicea. St. Basil the Great and Antiphonal Singing. The Development of Psalmody with Refrains. St. Romanus. St. Andrew of Crete. The Acathistus Hymn.

Polemicists of the Sixth and Seventh Centuries.

Minor Polemicists. St. Sophronius of Jerusalem. St. Anastasius of Sinai.

Florilegia.

Chapter Two. The Spirit of Monophysitism.

The Chalcedonian Oros and the Tragic Schism in the Church. The Language of St. Cyril and Monophysitism. The National and Regional Element in the Rise of Monophysitism. The Lack of a Feeling for Human Freedom in Monophysite Theology. The Similarity Between Monophysitism and Augustinianism. Julian of Halicarnassus. The Inner Duality in the Monophysite Movement. The Theological Controversy and the Emphasis on the Appeal to Tradition. Justinian and the Mood of the Time. The Condemnation of Origenism as the Condemnation of the Inner Temptations of Alexandrian Theology.

Chapter Three. Sketches in the History of Monophysitism.

The Mood at Chalcedon. The Tome of Pope Leo.

The Literary Style of the Tome. The Weakness of the Tome: The Latin Theological Tradition and Greek Theological Categories of Thought. The Lack of a Definition of Person. A Lucid Confession of Faith in a Radiant Fog.

The Chalcedonian Oros.

A Stumbling Block and a Temptation for the Egyptians. The Text of the Chalcedonian Oros. The Formula of Reunion of 433 and the Chalcedonian Oros. The Cutting Edge of the Chalcedonian Oros. The Paradoxical Unspokenness in the Chalcedonian Oros. The Fathers of Chalcedon and Their Two-Sided Problem. The Disturbing Vagueness to the Easterners. The Necessity for a Theological Commentary.

The Reaction to the Council of Chalcedon.

The Reaction in Alexandria. The Opponents to the Council of Chalcedon as “Dissidents” not “Heretics” and their Political Loyalty. The Alexandrians and Proterius. The Reaction in Jerusalem: Juvenal and Theodosius. The Special Situation of Palestine. The Reaction of Rome. The Reaction in Antioch. Peter the Fuller’s Arrival in Antioch and the Alteration of the Trisagion Hymn. The Death of Emperor Marcian and the Return to Alexandria of the Exiled Opponents to the Council of Chalcedon. The Monophysite Election of Timothy Aelurus as Patriarch of Alexandria and the Murder of Proterius. The Coronation of Emperor Leo I and Policy in Alexandria. The Exile of Timothy Aelurus and the Election of Timothy Salafaciolus as Patriarch of Alexandria. The Deposition of Peter the Fuller in Antioch, the Return of Patriarch Martyrius, and Splits within Monophysitism. The Influence of the Germanic Tribes on the Latin West and on Byzantium. The Defeat of Attila and the Increase of Germanic Influence. Emperor Leo I and the Termination of the Influence of Aspar the Ostrogoth. Emperor Zeno and Isaurian Influence.

The Loss of the Chalcedonian West to Theodoric and Emperor Basiliscus’ Attempt to Reach a Compromise With the Non-Chalcedonians.

The Encyclical of Basiliscus 476. The Refusal of Patriarch Acacius to Sign the Encyclical. Timothy Aelurus’ Rejection of Extreme Monophysitism. Timothy Aelurus’ Council of Ephesus. Patriarch Acacius and St. Daniel the Stylite. The Return of Emperor Zeno and the Murder of Basiliscus. The Death of Timothy Aelurus and the Election of Peter Mongus. A Time of Trouble in Antioch. The Appointment of Calendio as Patriarch of Antioch. Political and Ecclesiastical Intrigues. John Talaia and Peter Mongus. The Henotikon of Zeno 482. Pope St. Felix III. The Exile of Calendio and the Return of Peter Mongus.

The Confession of Faith of the Church in Persia. The Schools of Edessa and Nisibis.

Edessa. Nisibis. The Emergence of New Personalities: Philoxenus and Severus.

The Death of Patriarch Acacius and the Situation Inherited by his Successors, Fravitta and Euphemius.

Peter Mongus and Fravitta. Patriarch Euphemius. The Death of Emperor Zeno and the Selection of Emperor Anastasius. The Death of Pope Felix III and the Papacy Under Pope Gelasius. The Death of Pope Gelasius and the Papacy Under Anastasius II.

The Papal Schism: Symmachus and Laurentius. Patriarch Flavian of Antioch and the Struggle with Philoxenus.

Patriarch Macedonius of Constantinople and his Encounter with Philoxenus and Emperor Anastasius. Philoxenus’ Continued Struggle in Antioch. Severus of Antioch. The Revolt of Vitalian the Goth.

Negotiations Between Pope Hormisdas and Emperor Anastasius.

The Accession to the Throne of Justin I and Justinian I. The Chalcedonian Reaction in Constantinople. The Chalcedonian Reaction in Antioch. Justinian’s Negotiations with Pope Hormisdas.

The Imperial Edict Compelling Acceptance of Chalcedon and the Arrest Order for Severus.

John of Tella. Persecution of non-Chalcedonians in Edessa. Severus’ Activity in Exile. The Controversy Between Severus and Julian of Halicarnassus.

The Imperial Edict Against Arians and the Reaction of Theodoric.

Theodora’s Monastery of Refuge for Exiled Monophysites. Monophysite Missionary Activity from Theodora’s Monastery. The Relaxation of Justinian’s Policy and the Nika Riots.

Justinian’s Request for a Theological Conference and the Petition of the Monophysites.

Theodoras Influence: Severus Visits Constantinople. Theodoras Influence: Anthimus of Trebizond Becomes Patriarch of Constantinople. Pope Agapetus Visits Constantinople on Request of Theodahad, the Gothic King. Pope Agapetus Consecrates Patriarch Menas in Constantinople.

The Decisions of Justinian’s Standing Council of Bishops In 536.

Theodora’s Agreement with the Roman Deacon Vigilius. The Prospect of Monophysitism after its Defeat at the Conference of 536.

Justinian’s Contra Monophysitas and his Interest in Theology.

The Military Attacks by the Bulgars and the Persians and the Outbreak of the Plague. Jacob Baradaeus. John of Ephesus. Missionary Work in Nubia.

Justinian and the Fifth Ecumenical Council.

Pope Vigilius Forcibly Taken to Constantinople. The Fifth Ecumenical Council. The Anathemas of the Fifth Ecumenical Council. Anathemas Against Origen and Origenism. Pope Vigilius and the Fifth Ecumenical Council.

The Deposing of Pope Vigilius by the Fifth Ecumenical Council.

The Earlier Years of Pope Pelagius and His Ultimate Recognition of the Fifth Ecumenical Council. The Result of the Fifth Ecumenical Council and a Glimpse at Its Sessions. The Firm Resistance to Justinian’s Stunning Edict of 564 Proclaiming Aphthartodocetism Orthodox. The Twilight of Justinian’s Reign. The Actions of the Exiled Monophysite “Patriarch” Theodosius in His Last Days. Justin II’s Convocation of the Monophysite Conference of 566. The Monophysite Conference at Callinicum. The Imperial Summons for Another Conference Among the Monophysites at Constantinople. The Varieties of Monophysite Thought. The Reign of Terror Unleashed by Patriarch John Scholasticus Against the Monophysites of Constantinople in 571. The Death of Patriarch John and the Recall of the Exiled Patriarch Eutychius. Internal Dissenion Among the Monophysites: Problems Caused by the Reconciliation of Paul the Black with Jacob. The Election of Two Monophysite Patriarchs of Alexandria: Theodore of Rhamnis and Peter. The Death of Jacob Baradaeus. Damianus of Alexandria and the Conference on unity Among the Monophysites Requested by Almoundir. The Theological Quarrel Between Damianus of Alexandria and Peter Callinicum of Antioch. The Monophysite Conference at the Gubba Barraya Monastery. Pope Gregory I and the Chalcedonian Patriarch of Alexandria Eulogius. The Election of the Monk Athanasius as Patriarch of Antioch. Maurice Accuses Al-Moundir of Treason and the Consequent Splitting of the Ghassanid Kingdom. The Policy of Emperor Maurice (582-602): Persecution of the Monophysites in Constantinople. Emperor Maurices Extension of Imperial Rule in Armenia and the Ecclesiastical Result. The Persecution of Monophysites in Melitene and Mesopotamia Unleashed by Domitian, Bishop of Melitene. Emperor Maurice and Chosroes II of Persia. The Bloody Reign of Emperor Phocas (602-610). The Edict of Emperor Phocas to Pope Boniface III. The Advance of the Persian Army and the Religious Policy of Chosroes II. The Accession of Emperor Heraclius (610-641).

Patriarch Segius and the Beginning of Monothelitism. The Role of Pope Honorius in the Rise of Monothelitism. The Islamic Conquests.

Chapter Four. Leontius of Byzantium.

Life.

The Controversial Corpus of “Leontius.”

The Theological Thought in the Corpus of “Leontius.”

The Quest for Precise Definitions. The Concepts of Nature, Essence, and Hypostasis. The Reality of Enhypostasis. The Mystery of the Incarnation and Union as a Presupposition of the Existence of Duality. Hypostasis and the Communicatio Idiomatum. Leontius’ Criticism of St. Cyril’s Formula. Leontius’ Dispute with the Aphthartodocetists.

Chapter Five. The Spirit of Monenergism and Monothelitism. Chapter Six. St. Maximus the Confessor.

The Life of St. Maximus.

The Writings of St. Maximus. The Theology of St. Maximus.

Revelation as the Central Theme in the Theology of St. Maximus the Confessor. New Development of the Logos Doctrine and the Doctrine of the Knowledge of God. The God-Man. Man’s Path.

The Sixth Ecumenical Council.

Chapter Seven. St. John of Damascus.

The Life of St. John of Damascus. The Writings of st. John of Damascus.

The Theological System of St. John of Damascus. The Defense of the Holy Ikons.

The Seventh Ecumenical Council 787.

The Definition of Faith. The Council’s Letter to Irene and Constantine VI.

The Iconoclastic Controversy.

Notes.

In Memoriam Fr. Georges Florovsky 1893-1979.

“Preeminent Orthodox Christian Theologian, Ecumenical Spokesman, And Authority on Russian Letters.”

[All quotations are from pages 5 and 11 of the Harvard Gazette of October 1, 1982, written by George H. Williams, Hollis Professor of Divinity Emeritus, Harvard Divinity School and Edward Louis Keenan, Dean of the Graduate School of Arts and Sciences, Harvard University and “placed upon the records” at the Harvard Faculty of Divinity Meeting on September 16, 1982.]

“Archpriest Professor Georges Vasilyevich Florovsky (1893-1979), preeminent theologian of Orthodoxy and historian of Christian thought, ecumenical leader and interpreter of Russian literature … died in Princeton, New Jersey in his 86th year” on August 11, 1979.

Born in Odessa in 1893, Fr. Florovsky was the beneficiary of that vibrant Russian educational experience which flourished toward the end of the 19th century and produced many gifted scholars. His father was rector of the Theological Academy and dean of the Cathedral of the Transfiguration. His mother, Klaudia Popruzhenko, was the daughter of a professor of Hebrew and Greek. Fr. Florovsky’s first scholarly work, “On Reflex Salivary Secretion,” written under one of Pavlov’s students, was published in English in 1917 in the last issue of The Bulletin of the Imperial Academy of Sciences.

In 1920, with his parents and his brother Antonii, Fr. Florovsky left Russia and settled first in Sophia, Bulgaria. He left behind his brother, Vasilii, a surgeon, who died in the 1924 famine, and his sister Klaudia V. Florovsky, who became a professor of history at the University of Odessa. In 1921 the President of Czechoslovakia, Thomas Masaryk, invited Fr. Florovsky and his brother Antonii to Prague. Fr. Florovsky taught the philosophy of law. Antonii later became a professor of history at the University of Prague.

In 1922 Georges Florovsky married Xenia Ivanovna Simonova and they resettled in Paris where he became cofounder of St. Sergius Theological Institute and taught there as professor of patristics (1926-1948). In 1932 he was ordained a priest and placed himself canonically under the patriarch of Constantinople.

In 1948 he came to the United States and was professor of theology at St. Vladimir’s Theological Seminary from 1948 to 1955, and dean from 1950. From 1954 to 1965 he was professor of Eastern Church History at Harvard Divinity School and, concurrently (1962-1965) an associate of the Slavic Department and (1955-1959) an associate professor of theology at Holy Cross Theological School.

“Although Fr. Florovsky’s teaching in the Slavic Department [at Harvard University] was only sporadic, he became a major intellectual influence in the formation of a generation of American specialists in Russian cultural history. His lasting importance in this area derives not from his formal teaching but from the time and thought he gave to informal “circles” that periodically arose around him in Cambridge among those who had read The Ways of Russian Theology [then only in Russian], for decades a kind of “underground book” among serious graduate students of Russian intellectual history, and had sought him out upon discovering that he was at the Divinity School … During a portion of his incumbency at Harvard … patristics and Orthodox thought and institutions from antiquity into 20th century Slavdom flourished. In the Church History Department meetings he spoke up with clarity. In the Faculty meetings he is remembered as having energetically marked book catalogues on his lap for the greater glory of the Andover Harvard Library! In 1964 Fr. Florovsky was elected a director of the Ecumenical Institute founded by Paul VI near Jerusalem.” Active in both the National Council of Churches and the World Council of Churches, Fr. Florovsky was Vice President-at-Large of the National Council of Churches from 1954 to 1957.

“After leaving Harvard, Professor Emeritus Florovsky taught from 1965 to 1972 in Slavic Studies at Princeton University, having begun lecturing there already in 1964; and he was visiting lecturer in patristics at Princeton Theological Seminary as early as 1962 and then again intermittently after retirement from the University. His last teaching was in the fall semester of 1978/79 at Princeton Theological Seminary.”

“Fr. Florovsky in the course of his career was awarded honorary doctorates by St. Andrew’s University … Boston University, Notre Dame, Princeton University, the University of Thessalonica, St. Vladimir’s Theological Seminary, and Yale. He was a member or honorary member of the Academy of Athens, the American Academy of Arts and Sciences, the British Academy, and the Fellowship of St. Alban and St. Sergius.”

Fr. Florovsky personified the cultivated, well-educated Russian of the turn of the century. His penetrating mind grasped both the detail and depth in the unfolding drama of the history of Christianity in both eastern and western forms. He was theologian, church historian, patristic scholar, philosopher, Slavist, and a writer in comparative literature. “Fr. Florovsky sustained his pleasure on reading English novels, the source in part of his extraordinary grasp of the English language, which, polyglot that he was, he came to prefer above any other for theological discourse and general exposition. Thus when he came to serve in Harvard’s Slavic Department, there was some disappointment that he did not lecture in Russian, especially in his seminars on Dostoievsky, Soloviev, Tolstoi, and others. It was as if they belonged to a kind of classical age of the Russian tongue and civilization that, having been swept away as in a deluge, he treated as a Latin professor would Terrence or Cicero, not presuming to give lectures in the tonalities of an age that had vanished forever.”