CONTENTS.

Preface xi–XV

HISTORY OF THE CHURCH IN THE PERIOD OF ECUMENICAL COUNCILS.

SECTION THREE.

History of Theological Thought.

I. Controversies about the Holy Scriptures. The Trinity (Completion of the "Theological" Stage of the Controversy about the God-Man) 1-134

1. Arian dispute. — The Origin of Arianism and the History of the Arian Controversy before the First Ecumenical Council. — Reflection of the Antiochian influence in Arianism (1). — The vagueness of the question of the dogmatic views of Lucian and the dependence of Arius on him (2-3). The difference between the exegetical method of the Alexandrian and Antiochian schools (3-7) and the importance of the philosophical premises of both schools in the emergence of the Arian controversy (7-8). — The Teaching of St. Alexander of Alexandria about the Son of God (8-10). — Arius' attitude to this teaching (10-11) and his own teaching (11-15). — External History of the Dispute before the First Ecumenical Council (15-22). — The First Ecumenical Council. — The Composition of the Council (23–25, 27). — Sources of His History (25–26). — Dogmatic Parties at the Council (27–30). — The course of the Council's deliberations (30-34) and the compilation of the Nicene Creed (34-86). — The meaning of the expressions έν τής ουσίας and όμοούσιος (36–42). — The struggle against Arianism after the Council of Nicaea. Stage one: the struggle of Arianism with Orthodoxy for supremacy in the Catholic Church. — The impossibility for the Arians of a direct struggle against the Nicene Creed under Constantine V. (42-44). — The Struggle Against Persons — Defenders of the Nicene Faith (Eustathius, Athanasius, Marcellus) (44-53). — Arian intrigues against Athanasius under Constantia and the removal of Athanasius to Rome (53-55). — The attempt of the Arians to replace the Nicene faith with new formulas; Antiochian Forts (p. IV}mules of 341 (55-62). — The Council of Serdica (62-64) and the demand from the West to accept its decisions in the East (64-65). — The forced cession of Constantius to Constans and the return of Athanasius to the cathedra (65). — The triumph of the Arians both in the East and in the West after the death of Constans (66-67); the "manifesto" of Arianism is the II Sirmium formula (67-68). Stage Two: The Dissolution of the Arian Party. — The Nature of the Relations between the Orthodox and the Arians in the Previous Tense (69-71). — Arian factions (anomie, left center, omii, omiusians) (71–73). — Victory of the Omiusians (III Sirmium Formula) (74-76). — The triumph of the Omii over the Omiusians: the councils of Seleucia and Ariminum, and the adoption at them of the VI Sirmium formula (75-80), which was later confirmed in Constantinople (80). — The Arian League disintegrates (80–82). — The Return of the Exiled Bishops under Julian the Apostate (82-83).— The Council of Alexandria in 362 (83-84). — Two currents among the Eastern Omiusians (84–85). — The Church Policy of Valens (86–86). — St. Basil V. and his difference as a theologian and church figure from St. Athanasius V. (86-94). The task of his activity (95) is to unite the Omiusians (Meletians) in the East (96-100) and to establish communion with the West (100-101). — The History of His Relations with Rome (101-103). — The Results of Basil's Activity (103–104). — St. Gregory the Theologian and His Activity in Constantinople (104–108). — The Second Ecumenical Council. — The Question of the Replacement of the See of Constantinople (109-112). — The Dogmatic Activity of the Council (112–113); The Question of the Origin of the Nicene-Constantinopolitan Creed (113–117). — Dissatisfaction with the decisions of the council in the West (117-118). — The end of the Paulinian schism (118–119). — A General Review of the Struggle against Arianism in the Fourth Century (119–121). — The Further Fate of Arianism in the Empire (121–122).

2. Errors that arose during the struggle against Arianism. — Marcellus of Ancyra. His opposition of his "biblical" theology to the "ecclesiastical" theology of the Arians (122-123). — The Doctrine of the Logos as the Primary Definition of the Son of God (124-126). — The terms δυνάμει and ένεργεία (125–126). — The Immanent Unity of the Godhead and the Trinity of Revelation (the First and Second Economy) (126-128). — The Doctrine of the End of the Kingdom of Christ (128-129). — The attitude towards Marcellus in the East (129-130) and his special position as a theologian (130-131). — Fotin ep. Sirmian. — His disagreement with Markel regarding the existence of the Logos δυνάμει and the coincidence in views with the monarchian dynamists (131-133). — The Condemnation of His Teaching and the Historical Significance of His Speech (133-134).

II. The Christological Controversies (the "Christological" Stage of the Controversy about the God-Man) 134–506

1. The time before the Nestorian controversy arose. — The Transition from Triadological Disputes to Christological Ones: Apolinarius of Laodicea. — The Christological question in the most ancient times; Christology of the Arians (134–135). — Apolinarius and His Heresy (136–137). — His boldness and play on words in the clarification of insoluble questions (137-138). — The teaching of Apolinarius about St. Trinity (138–141). — His concession to the Arians in Christology and criticism of the doctrine of Christ's assumption of the integral human nature (141-143). — The Theory of Apolinarius Himself (143–145). — Objections to it by his opponents (145-147). — Apolinarian forgeries (147–148). — The Christianity of the Opponents of Apolinarius. Theodore of Mopsuestia. — Christological Terminology of Athanasius V., Gregory the Theologian, Gregory of Nyssa (148–149). — The Struggle Against Apolinarianism in the Syrian Church: Diodorus of Tarsus and Theodore of Mopsuestia (149–151). Theodore's teaching on the method of uniting the Divinity and humanity in Christ (151-154) and the fallacy of his theoretical assumptions (154-156). — Excursus: Origenistic Disputes at the End of the IV and at the Beginning of the V Century. — The Palestinian stage of disputes: Jerome and Rufinus, John of Jerusalem and Epiphanius of Cyprus (156–160). — The Alexandrian Stage: Theophilus and His Encounter with Isidore and the Nitriotes (160–162). — The Constantinople Stage: The Nitriotes' Conversion to Chrysostom (162–163). — Chrysostom's Personal Character and His Position in Constantinople (163-167). — The actions of Theophilus against him, the Council of the Oak, and the condemnation of Chrysostom (167-169). — His return to the cathedra and his second exile (169-175).

2. Nestorian controversy. — Chronology (175–176). — The Dogmatic Basis of the Dispute. — Nestorius and Cyril, as representatives of the Antiochian and Alexandrian trends in theology, and their personal character (177-181). — Nestorius' Teaching on the Unity of the Natures in Christ (181-185). — The Christological Teaching of Cyril (185–188). — Divergence of Their Views (188-190). — Side complications of the dispute and its history before the Third Ecumenical Council. — The Relations of the See of Constantinople to the See of Alexandria and to the Roman See (190–192). — The condemnation of the teaching of Nestorius in Rome, the anathematisms of Cyril, and the convocation of an ecumenical council by the emperor (192-193). — The Causes of the Break in Communion between the Church of Alexandria and the Church of Antioch. a) The Nature of the Theological Question and the Attitude of the Easterners to It (194-195); the delay in their arrival at the council (195-196). b) The government's course of action: the vagueness of the sacra (197-200) and the absence of the emperor himself at the council (197-200). — The Necessity for a Peaceful Resolution of the Matter of a Complete Council (200-202). — Views on the Tasks of the Council of Nestorius and Cyril (202–203). — The Third Ecumenical Council. — Opening of the Council (203–205). — The condemnation of Nestorius (205-207) and his protest (207-208). — Conciliabulum of John of Antioch (208-209) and the attitude of the Ephesian Fathers towards him (209-210). — Measures of State Power to Reconcile the Disputing Parties and Their Failure (210–215). — Sessions of the Council II-V (in connection with the case of Nestorius) (215-216). - Meetings on random issues (216-219). — {p. VI} Continuation of the dispute after the Council and reconciliation. — The State of Affairs after the Council (220-222). — Measures for the Restoration of Peace (222-224) and the Conciliatory Epistle of Cyril (224-225). — The Different Attitude of the Easterners to this Epistle (225-226) and the Practical Measures of John of Antioch (226-227). —Extreme supporters of Cyril (227-228). —Explanations of Cyril (228-229) and the difference between him and the Eastern ones (229-231). — The question of the condemnation of Theodore of Mopsuestia. — The Question of the Roots of Nestorianism (231-232). — The Authority of Theodore, His Opponents and Supporters (232–233). — The Tomos of Proclus to the Armenians (233-235) and the attitude of Cyril to Theodore (235-236).