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).

3. The Monophysite Dispute. — Chronology (237–238). — The History of the Dispute before the Fourth Ecumenical Council. The reasons for the greater danger of the Monophysite movement in comparison with the Nestorian movement are external (239-243) and internal (243-245). — The First Demonstrations of the Monophysites (245). — Eutyches' summons to the council of 448 (245-247), his teaching and trial (248-253). — Patronage of Eutyches in Alexandria and at court (254-255). — The "Robber" Council and Its Acts (255–259). — Appeals to the Pope by Flavian of Constantinople (259-263) and Eusebius of Doryleia (263-266). — Favorable changes for the Church after the death of Emperor Theodore. Theodosius II (266). — Tomos of Leo V.: the most important places in it (266–269), its merits (269–277) and disadvantages (277–278) and its significance (278–279). — The Fourth Ecumenical Council. — The Convocation of the Council and Its Composition (279-231). — The trial of Dioscorus and his deposition (281-286). — The Question of Faith (286–289). — The Draft of the Statement of Faith and Protests Against It (289-290). — Ορος of the Council, Its Content and Significance (290-296). — The Acquittal of Theodoret and Willow (296-299). — Other matters at the Council: Amphilochius of Sid, the bishops of Egypt, the archimandrites of Constantinople, Photius of Tyre, and Eustathius of Virite (299-301). — The Question of the Rights of the See of Jerusalem (301-303). — The Affair of the Ephesian See (303–307). — Canon 28 (307–310) and its connection with the history of the struggle against Monophysitism (310–312). — The Dispute about the Dogmatic Authority of the Fourth Ecumenical Council and the Attitude of the Emperors to Orthodoxy and Monophysitism before Justin I. — Freedom of Reasoning at the Council of Chalcedon and the High Dignity of Its Definition of Faith (312-314). — The Question of the Causes of the Controversy about the Council (314-315). — The composition and character of the episcopate of that time (315-317) and the attitude of the participants in the council to Nestorianism and Eutychianism (317-318). — Support for Monophysitism in the national alienation of the outskirts of the empire: the East, Egypt, Armenia (318–324). — Firm policy of Marcian and Leo I. — Unrest over the council under Marcian (324-326). — Confirmation of the authority of the Council under Leo (Codex encyclius) (326-327). — Basilisk hesitation (327). — Zeno's Union Policy (Henoticon) and the "Acacian Schism" (327–331). — Patronage of the Monophysites by Anastasius (331–332). — The Disintegration of Monophysitism into Talks. — Dioscorians and Acephalians (332). — Eutyches (383), Dioscorus (333–334), Timothy Elurus (334–335), Philoxenus (335–336). — Severus and His Doctrine (336–343). — Dispute between Severus and Julian of Halicarnassus (343–348). — Actistites and Agnoids (348–351). — Tritheitic Dispute (351–354). — Dispute between Damian of Alexandria and Peter of Antioch (354–356). — Connonites and Philoponians (356). — Genealogical Tree of the Monophysite Sects (356–358). — The triumph of Orthodoxy under Justin I and the complications caused by the papistic claims of Rome. The dispute about the expression: "Edin St. The Trinity suffered." — Reaction against the policy of Anastasius and the restoration of Orthodoxy under Justin (359–361). — The intervention of Rome and the disturbances in the East caused by it (361-366). — The Formula of the Scythian Monks, Its Acceptance in the East and the Fear of It in the West (366–373); its adoption in later times and in the West (373). — Justinian I and His Union Policy, — Justinian's Attempts to Reunite the Monophysites with the Orthodox (373–374). — Dispute in Constantinople in 531 (or 533) (374-378). — Decree of 533 (378). — The division of roles between Justinian and Theodore (378–380). — Justinian's intention to deprive the Monophysites of the hierarchy and John of Tell (380). - The freedom of the Monophysites in Constantinople under the protection of Theodora and the struggle against them by Ephraim of Antioch and Pope Agapitus; Council of 536 (380-382). — Vigilius and Pelagius, supporters of Theodora (383–384).

4. Спор о трех главах. — Эдикты Юстиниана о трех главах. — Вопрос о возникновении спора (384–385). — Оригенистическое движение в Палестине и эдикт против оригенистов (385–386). — Влияние на Юстиниана Феодора Аскиды (386–387). — Эдикт 544 г. и вынужденное принятие его на востоке (387–389). — Протест западных и разбор эдикта Фульгентием Феррандом (389–392); оппозиция Италии и Африки (392–394). — Вызов в Константинополь папы Вигилия и его отношение к вопросу (394–396). — Выступление Факунда на константинопольских конференциях и его сочинение в защиту трех глав (396–398). — Judicatum Вигилия и агитация против него на западе (398–400). — Собор в Мопсуэстии (400–402). — Соглашение Вигилия с императором и меры против западных (402–403). — «Исповедание веры» Юстиниана 551 г.; оппозиция папы и насилия над ним (403–406). — Сношения с Вигилием патр. Евтихия (406–407). — Переговоры с ним Юстиниана о соборе (407–408). — Причины разногласия между восточными и западными богословами в вопросе о трех главах. —Возможность двух точек зрения на спорный вопрос — исторической и догматической (408–413). — Приложение к антиохийцам исторической точки зрения западными богословами (413–414) и догматической восточными (414–418). — Вопрос о возможности осуждения умерших и о значении церковного поминовения (418–423). — Пятый вселенский собор. — Требование Юстинианом осуждения трех глав (423–424). — Отказ Вигилия явиться на собор и уклончивость {стр. VIII} других западных епископов (424–425). — Раcсмотрение вопроса о главах (425). — Constitutum Вигилия, непринятие его Юстинианом и осуждение папы собором (425–427). — Следствия пятого вселенского собора. Общие итоги церковной политики Юстиниана. Политика его ближайших преемников. — Несогласие с собором и смуты из-за него на западе (427–481). — Бесплодность церковной политики Юстиниана на востоке; появление особой монофиситской иерархии (431–433). — Эдикт о нетленности плоти Христа (433–434). — Юстин II и униональные попытки при нем (434–437). — Тиверий и действия против монофиситов патр. Евтихия (437–438).

5. Монофелитский спор. — Причины возникновения спора и первая его стадия: спор о действиях во Xристе. —Внутренняя необходимость появления монофелитства (438–439). — Мотивы к новой попытке унии с монофиситами при Ираклии: опасность от персов (439–440) и азиатское происхождение императора (440–442). — Предназначение унии для армян (443–447). — Сообщения о начале монофелитского движения у патр. Сергия (447) и у св. Максима Исповедника (448–450). — Участие самого Сергия и неслучайность упоминаемых им событий (450–452). — Переговоры Ираклия с Киром (452–453). — Соглашение с Езром (453–456) и действия императора в Сирии (456–458). — Униональный акт Кира в Александрии 632 г. (458–460). — Уния с армянами в Карине (460–462). — Переписка Сергия и Гонория (462–464) и синодика Софрония (464–466). — Характеристика этих деятелей (466–469); монофелитство Гонория (469–472). — Спор о действиях во Христе, как первая стадия монофелитского спора (472–474), и догматическое значение униональной попытки, начатой Ираклием и Сергием (474–475). — Вторая стадия: спор о волях. — Экфесис и протеста, против него на западе и востоке (475–477). — Св. Максим Исповедник (477–479) и его диспут с Пирром (479–482). — Типос Константа (482–483). — Латеранский собор 649 г. (484). — Суд над папою Мартином (485–486) и над Максимом Исповедником (486–488). — Отношения между Константинополем и Римом (488–489). — Обращение Константина Погоната к папе. (489–490); прибытие в Константинополь римских делегатов и созвание вселенского собора (490–491). — Шестой вселенский собор. — Состав собора и свобода рассуждений на нем (491–492). — Ход соборных деяний; низложение Макария антиохийского и осуждение прежних монофелитов (492–495). — Эпизоды: выступления Феодора мелитинского, пресв. Константина и Полихрония (495–498). — Догматическое определение собора (498–499). — События, сопровождавшие собор. — Принятие анафемы на Гонория римскими папами (499–500). — Попытка восстановления монофелитства при Филиппике (500). — Марониты. — Вопрос о Мароне и о монастыре Марона (501–503). —Вероятное происхождение маронитства (503–504). — Легенда о патриархе Иоанне Мароне и возможная историческая основа её (504–506).

{стр. IX}