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

The Cyrillian Chalcedonians.

The Cyrillian Chalcedonians, who were obviously the majority at the
council itself, never admitted that there was a contradiction between Cyril
and Chalcedon. Neither terminology was considered an end in itself but only
the appropriate way of opposing Nestorianism and Eutychianism respectively.
The position of the Cyrillian Chalcedonians as distinct from the strict
Dyophysite position is symbolized by the acceptance of the Theopaschite
Cyrillian formula. The representatives of this tendency - the "Scythian
monk" John Maxentios, John the Grammarian, Ephraem of Antioch, Leontius of
Jerusalem, Anastasius of Antioch, Eulogius of Alexandria, Theodore of
Raithu - dominated Byzantine theology in the sixth century and won the
support of Justinian I. Recent historians (Joseph Lebon and Charles Moeller
among them) often designate this tendency as "neo-Chalcedonian," implying
that the strict Dyophysite understanding of Chalcedon is the only correct
one and that Antiochian Christology is preferable to Cyrillian. The
implications of the debate on this point are very broad in both
Christological and anthropological fields, for it questions the very notion
of "deification."

The Origenists.

The Origenists involved in violent controversies but influential at the
court in the beginning of Justinian's reign offered their own solution based
upon the quite heretical Christology of Evagrius Ponticus. For them, Jesus
is not the Logos but an "intellect" not involved in the original Fall and
thus united hypostatically and essentially with the Logos. The writings of
Leontius of Byzantium, the chief representative of Origenist Christology in
Constantinople, were included in the pro-Chalcedonian polemical arsenal
however and his notion of the enhypostaton was adopted by Maximus the
Confessor and John of Damascus, who, of course, rejected the
crypto-Origenistic context in which it originally appeared.

The Fifth Ecumenical Council (553) convoked by Justinian in order to
give formal ecclesiastical approval to his attempts at making Chalcedon
acceptable to the Monophysites was a triumph of Cyrillian Chalcedonianism.
It approved Justinian's earlier posthumous condemnation of the Three
Chapters, and, though Theodore was personally condemned as a heretic and the
teacher of Nestorius, Ibas and Theodoret, whom the Council of Chalcedon had
officially accepted as orthodox, were spared as persons; their writings
directed against Cyril however fell under the anathemas of 553. Thus, the
authority of Chalcedon was formally preserved, but the strict Dyophysite
interpretation of its decisions was formally rejected. The council very
strongly reaffirmed the unity of subject in Christ (anathemas 2, 3, 4, 5)
and, hence, formally legitimized the Theopaschite formula (anathema 10).
This formula was henceforth chanted at every liturgy in the hymn "The
Only-Begotten Son of God," which has been attributed to Justinian himself.
Though anathema 13 gave formal approval to the Twelve Chapters of Cyril
against Nestorius, anathema 8 specified that if one should use the Cyrillian
formula "one nature incarnated," the word "nature" would stand for