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29811198 Parginos P.Pdf The Byzantine Synthesis of Christology and Pneumatology. P Parginos Orcid.org/0000-0002-5904-6252 Thesis accepted in fulfilment of the requirements for the degree Doctor of Philosophy in Church and Dogma History at the North-West University Promoter: Prof N Vorster Graduation: May 2020 Student number: 29811198 ACKNOWLEDGEMENTS I thank my supervisor, Professor Nico Vorster, for his professionalism, his guidance and his patience. I thank Professor Rodney Moss for encouraging and pointing out that the undertaking of a doctoral dissertation is like sharing in the Passion and Resurrection of the Lord. I thank Saheti School and my Church for giving me the luxury of time in which to complete this undertaking. I thank God for everything. Την διατριβή μου την αφιερώνω στον Σεβασμιώτατο Μητροπολίτη Σύρου, κ.κ. Δωρόθεο Β’, σαν ελάχιστη ένδειξη ευγνωμοσύνης για την πατρική του αγάπη και τις ευεργεσίες του προς το πρόσωπό μου και την οικογένειά μου. i KEY WORDS Filioque, Byzantine Theology, Orthodox-Catholic Dialogue, East-West Schism, Pneumatology, Trinitarian Theology, Maximus the Confessor, Photius the Great. Gregory of Cyprus, Gregory Palamas. ABSTRACT Orthodox objections to the filioque clause are often countered by the position that the Orthodox have not adequately dealt with the relationship between the Son and the Spirit, the synthesis of Christology and Pneumatology. This study argues that it was precisely because of these objections to the filioque, that the Orthodox Church was forced to work out such a synthesis. The study approaches the topic historically and systematic- theologically. After a brief exposition of the filioque controversy, it will explore the contributions of the relevant Byzantine theologians culminating in Gregory Palamas who not only presents a viable synthesis of Christology and Pneumatology, but also a potentially reconciliatory ecumenical interpretation to the Filioque. The answer is to be found in the distinction between divine essence and divine energies that characterizes the Patristic thought of the East. It is the result of many centuries of theological debate and deliberation. The foundation was laid by the Early Fathers, supported by Maximus the Confessor and John of Damascus, expounded upon by Gregory of Cyprus and taken-up by Gregory Palamas. The monarchy of the Father, the Father as sole source and cause of the other two Persons within the Trinity, was a commonly-held belief among the Greek Fathers. Likewise, Palamas insisted on this, but also recognized that certain Fathers allowed for some kind of procession of the Spirit from the Son too. Yet this procession is not a personal one. That comes from the Father alone. Rather, it belongs to the eternal outpouring of the divine energies. The participation of the Son in the procession of the Spirit, can be accepted only in the sense of energetic procession, and not applied to the mode of existence. The existence of the Holy Spirit is an act of the hypostasis of the Father. The Son participates in the mission and the energies of the Holy Spirit. This energetic procession is, however, eternal and becomes temporal at the will of the Father and the Son. This ii distinction between causal procession of the Holy Spirit from the Father alone, and the energetic procession from the Father and the Son eternally and in time is Palamas’ contribution and represents the apex of Byzantine theology dealing with the relationship between the Son and the Holy Spirit. And, if Gregory Palamas represents the apex of the theological thought of Byzantium on the issue, it is his theology that ultimately is the ‘orthodox’ interpretation of the filioque that remains to date, the only two-fold procession acceptable to the Orthodox. iii ABBREVIATIONS 1Apol = ‘First Apology’ by Justin Martyr 1C = ‘First Epistle’ by Clement of Rome A = ‘Ancoratus’ by Epiphanius AA = ‘Against the Arians’ by Athanasius AA = ‘Against the Arians’ by Marius Victorinus AC = ‘Against Celsus’ by Origen AE = ‘Against Eunomius’ by Gregory of Nyssa AG = Acta Graeca AH = ‘Against Heresies’ by Irenaeus AM = ‘On the Holy Spirit against the followers of Macedonius’ by Gregory of Nyssa ANF = Ante-Nicene Fathers Agrino = http://agrino.org/cyberdesert/zizioulas.htm AN = ‘Against Noetus’ by Hippolytus AP = ‘Against Praxeas’ by Tertullian BH = ‘Byzantina Historia’ by Nicephorus Gregoras CCC = Catechism of the Catholic Church CJ = ‘Commentary on the Gospel of John’ by Origen CPG = Clavis Patrum Graecorum CS = ‘Capita Syllogistica Adversus Latinos’ by Mark of Ephesus Diff. = ‘Difficulties’ by Maximus the Confessor DS = Denzinger-Schonmetzer EH = ‘Exhortation to the Heathen’ by Clement of Alexandria Ep = ‘Epistles’ by Fulgentius of Ruspe EP Sal = ‘Epistle to the Philadelphians - Salutation’ by Ignatius iv ES = ‘Epistle to Serapion’ by Athanasius EWTN = Eternal Word Television Network FP = ‘On First Principles’ by Origen FR = ‘The Fragments’ by Amphilochius of Iconium HJ = ‘Homilies on the Gospel of John’ by John Chrysostom Hom. = ‘Homilies’ by Gregory the Great Hom. = ‘Homilies on the Dormition’ by John of Damascus HS = ‘On the Holy Spirit’ by Ambrose of Milan HS = On the Holy Spirit’ by Basil of Caesarea LG = ‘Liturgies’ by Basil of Caesarea MR = Montreal Review NPF = Nicene and Post-Nicene Fathers Orat. = ‘Orations’ by Gregory of Nazianzus OF = ‘Exposition on the Orthodox Faith’ by John of Damascus ORTH = http://orthodoxa.org/GB/orthodoxy/canonlaw/canons3econcileGB.htm PG = Patrologia Graeca or Patrologiae Cursus Completus, Series Graeca. J.P. Migne. ed. 1841-64. Paris. PL = Patrologia Latina or Patrologia Cursus Completus, Series Latina J.P. Migne. ed. 1841- 64. Paris. SA = ‘Second Apology’ by Justin Martyr SC = ‘Supplication for the Christians’ by Athenagoras Serm = ‘Sermons’ by Leo the Great SJT = Scottish Journal of Theology ST = ‘Summa Theologica’ by Thomas Aquinas TA = ‘To Ablabius- On Not Three Gods’ by Gregory of Nyssa TF = ‘The Faith’ by Ambrose of Milan TO = ‘The Orthodox Faith’ by Gregory Nazianzus TR = ‘The Triads’ by Gregory Palamas TT = ‘The Trinity’ by Augustine v TT = ‘The Trinity’ by Didymus TT = ‘The Trinity’ by Hilary TT = ‘the Trinity’ by Novatian USCCB (United States Conference of Catholic Bishops). 2003. The Filioque: a church dividing issue? An agreed statement. vi TABLE OF CONTENTS PRELIMINARIES Acknowledgements i Key Words and Abstract ii List of Abbreviations iv CHAPTER ONE - INTRODUCTION 1.1 Background and Problem Statement 1 1.2 Research Questions 2 1.3 Literature Study 3 1.4 Aims and Objectives 8 1.5 Central Theoretical Argument 9 1.6 Methodology 9 1.7 Ethical Considerations 10 1.8 Schematic Representation of Correlations 10 CHAPTER TWO – THE THEOLOGICAL FOUNDATIONS OF THE DISPUTE 13 2.1 The Pre-Nicene Fathers 14 2.2 The Cappadocian Fathers 28 2.3 Augustine 34 2.4 Concluding Remarks 41 CHAPTER THREE – THE APPEARANCE OF THE FILIOQUE 43 3.1 Maximus the Confessor 47 3.2 John of Damascus 53 3.3 Photius and his legacy 60 3.4 The Great East-West Schism 66 3.5 Concluding Remarks 71 vii TABLE OF CONTENTS (CONT.) CHAPTER FOUR – LYON AND ITS AFTERMATH 73 4.1 The Second Council of Lyon 73 4.2 John Beccus the Latinizer 81 4.3 Gregory of Cyprus 90 4.4 Concluding Remarks 102 CHAPTER FIVE – THE FOURTEENTH CENTURY AND GREGORY PALAMAS 103 5.1 The Westernizers of the Fourteenth Century 104 5.2 Gregory Palamas 108 5.2.1 Palamas’ Theological Thought 108 5.2.2 Trinitarian Particularities 113 5.2.3 Responding to the Filioque 119 5.3 Nilus Cabasilas 123 5.4 Concluding Remarks 124 CHAPTER SIX – FLORENCE AND BEYOND 126 6.1 The Council of Ferrara – Florence 126. 6.2 The Council continues in Florence 130 6.3 The Significant Greek Theologians of the Fifteenth Century 137 6.3.1 Bessarion of Nicea 137 6.3.2 Mark of Ephesus 139 6.3.3 Gemistus Plethon 142 6.3.4 Gennadius Scholarius 144 6.4 Concluding Remarks 145 CHAPTER SEVEN – CONCLUSION 146 BIBILOGRAPHY 155 viii CHAPTER ONE INTRODUCTION 1.1 Background and Problem Statement The First Ecumenical Council, that of Nicea, was held in 325 in order to address the Arian controversy and drew up a statement of faith regarding particularly, the Person of the Son. The Second Council, held in Constantinople in 381, expounded on this statement. By the time the Third Council took place in Ephesus in 431, the specific Creed had attained such ecumenical acceptance and authority that changes to it were forbidden. In this Creed, the article referring to faith in the Holy Spirit stated “And in the Holy Spirit… who proceeds from the Father, who together with the Father and the Son is worshipped and glorified”. The Church of Rome unilaterally added the Latin Filioque, meaning "and the Son". With this inclusion, the Creed as used by the Church in the West, thus stated that the Spirit "proceeds from the Father and the Son," an addition found unacceptable by the East on doctrinal and canonical grounds. It became the major theological difference between the Church in the East and that of the West, contributing greatly to the Great Schism, and remains today the primary theological obstacle to reunion. Objections to the filioque clause often produce the counter-argument that the Orthodox have not adequately dealt with the relationship between the Son and the Spirit in Orthodox theology. Thus we find the “Agreed Statement of the North American Orthodox-Catholic Theological Consultation, ‘The Filioque- A Church-Dividing Issue’.”(USCCB:2003), stating that “Greek theologians, too, have often struggled to find ways of expressing a sense that the Son, who sends forth the Spirit in time, also plays a mediating role of some kind in the Spirit’s eternal being and activity.” In the conclusion to his article, The History of the Filioque Controversy, Dietrich Ritschl states, ‘If Orthodox theologians point to the fact that the western doctrine of the Trinity makes impossible the spiritual transformation of the believer in a participation of the Father in the Spirit, western theology can counter with the criticism that the operation 1 of the Spirit does not in the Orthodox doctrine of the Trinity appear clearly enough as co-ordinated with the entire work of Christ..
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