"Протоиерей Иоанн Мейендорф. Byzantine Theology " - читать интересную книгу автора

Creation.
Creator and Creatures. The Divine Plan. The Dynamism of Creation.
Sanctification of Nature.
Man.
Man and God. Man and the World. Original Sin. The New Eve.
Jesus Christ.
God and Man. Redemption and Deification. The Theotokos.
The Holy Spirit.
The Spirit in Creation. The Spirit and Man's Redemption. The Spirit and
the Church. The Spirit and Man's Freedom.
The Triune God.
Unity and Trinity. Hypostasis, Essence, and Energy. The Living God.

Sacramental Theology: The Cycle of Life.
Number of Sacraments. Baptism and Chrismation. Penance. Marriage.
Healing and Death.
The Eucharist.
Symbols, Images, and Reality. Eucharist and Church.
The Church in the World.
Church and Society. The Mission of the Church. Eschatology.
Conclusion.
Antinomies.


Byzantine Theology after Chalcedon.

Constantinople, the great cultural melting pot, the "New Rome" and
capital of the empire, did not produce any real outstanding theologian in
the fifth and sixth centuries; but the city witnessed the great theological
debates of the day since their conclusion often depended upon imperial
sanction. Bishops, monks, exegetes, and philosophers coming to the capital
to seek favour and support created around the Episcopal see of the imperial
city, from which the government's theological advisers were usually drawn, a
convergence of ideas, and a predisposition to syncretic and compromise
solutions. The bishops of Constantinople and their staffs however were still
able to defend explicit theological convictions, even against the imperial
will, as the lonely pro-Chalcedonian stand adopted by the patriarchs,
Euphemius (489-495) and Macedonius II (495-511), under the reign of the
Monophysite emperor Anastasius, bears witness. Thus, a theology, which can
be termed specifically "Byzantine" in contrast to the earlier currents of
Eastern Christian thought and centred mainly in Egypt and Syria, comes into
being during the post-Chalcedonian period. It would receive an official
sanction under Justinian (527-565) and an expression in the balanced
synthesis of Maximus the Confessor (T662).
It would have seemed that no individual figure played a decisive role
in the formation of this theology, and one could be equally hard-pressed to
locate any school or other intellectual centre in the capital where the
theological thought was creatively elaborated. Though it seemed reasonable
to assume that a theological school for the training of higher
ecclesiastical personnel was connected with the patriarchate, sources about