Christ in Eastern Christian Thought

Rating:
Summary: Antiochene Christology Versus Alexandrine Soteriology
Review: "man is truly man when he participates in divine life... this participation in no way diminishes his authentically human existence, human energy, and will." Jean Meyendorff

Christ in Western thought:
"Few Protestant theologians in the middle of the 20th century were willing to endorse the ancient dogma of the two natures in Christ as unconditionally as the reformers had done,...-" (Encyclopædia Britannica)
On top of them was Martin Luther who exclaimed, "Two natures! what does this mean to my salvation?" While after words, Barth and Von Harnack has defined orthodox Christology to be that of the Alexandrines.

Christ in Eastern Thought:
In the Orient, people of the book, the sons of Abraham's faith, all believe in the One Almighty Lord. The only basic doctrine where the three: Rabbinic, Messianic (Christians), and Ebionite Jews (:Moslems) differ radically is the reply to Jesus first question, on who is the Christ, "Whom do the people say that I am?" Since Fr. Meyendroff did not address the pluralistic issue, he confined himself to Christ's second question, to his own disciples, "and whom do you say I am?"

Christ in Oriental Christian Noia:
This last question was to His own, who three centuries later debated the results of his dissection into Divine 'plus' Human.
Three main defenders of His integrity stood 'Contra Mondum', Athanasius, Cyril, and Severus of Antioch, clarifying that the Divine was in the human in a mysterious real union, as per st. Paul's expression, known only to Him who asked the questions!
A Catholic mystic and great theologian summarizes Easterner's (who wrote in theological Greek language) Noia (thought) very eloquently; "By basing christological thinking on anthropology, one is necessarily led to the other major conclusions of Greek (speaking) Patristics: man does not disappear in contact with God but, on the contrary, becomes more truly and more freely man, not only in his similarity to God, but also in what makes him radically different from his Creator. And this is the very meaning of the hypostatic union of Divinity and humanity in Christ. (Quoted from the conclusion, pp. 211,212)

Patristic Exposition:
Fr. Meyendroff, a patrologist by orientation and scholarship, after summarizing the fundamental pre Chalcedonian thought of the fifth century, or Antiochian Christology versus Alexandrine Soteriology, based in mixed Aristotalian philosophic languge versus Neo Platonic metaphysical logic, delved into the Origenist thought ocean, and his participation in the debates on both sides, in the sixth century. "Aman Baba", cries the Turks (New Byzantines), when those genius miaphysites started to deconstruct the meta Orthodox, para Nestorian confession of Chalcedon.
"The 'Monophysites', on the contrary, could justly pride themselves in reckoning within their ranks a philoxenus of Mabbugh and a Severus of Antioch," I add; and John Philoponus, the Arbiter and defender of Alexandrine Miaphysite Orthodoxy.

Origen here, there, everywhere!
Pseudo Dionysius, a miaphysite Syrian mystic who influenced East and West, the Spiritual writers, blessed Maximus the Confessor, Al Mansour Ibn Sergon, or the systematizer, Yuhanna Al Demasky. All have been interviewed or, rather, got their thought exposed.
The 'Vision of the Invisible' is the only authentic participation by Byzantine 'theology', before he comes to the enlightening conclusion.

A 4* wonderful treatise:
Why such a fascinating book by an eminent christologist lost the fifth star? An outstanding graduate professor (Man. Syst. Engg) replies to this; "We in the U.W.Madison never grant an 'A' for whoever deserves it, but only to whom is sure to deserve it!
a. While Meyendroff elaborated on Maximus and John, he did not do justice to Philoxinus or Severus. He just mentioned them in a hurry.
b. He did not give space or even mentioned John Philoponus, the arbiter, most learned of the sixth century, and the major critic of Leo's tome. (Read John E. McKenna, on the Arbiter)
c. He did not even mention the Christology of the Alexandrian Patriarchs or Scholars: Nonnus, Cyrus of Panopolis, dioscorus of Aphrodito, presbyter Ammonius, or Deacon Olympiodore, etc., etc.
d. He avoided Shenoute of Atripe, a founder of Coptic Christology. (Many books about him, but most relevant is "Christ in Christian Tradition", Volume 2, Part 4, (The church of Alexandria with Nubia and Ethiopia after 451)

Fr. Jean Meyendroff:
An influential teacher, eminent historian, ecclesiologist, and ecumenist. He wrote a twentysome books of great value. In our confraternity discussion, elected Encycoptic to propose how to keep this great book (written in the early seventies in French) up to date, retaining the classic approach of Abba Jean, of good memory, always.

Rating:
Summary: Investigating Christ, The Sweet Sour Christology
Review: Eastern Christian Thought:
Western Christianity, scholastic and reformational has left only brief and superficial mentions of the theological thought of the Christian East. This volume attempts to clarify the progress of christological thought, in the East where theology was by far a monoply between Alexandria and Antioch. Filling the needs of a wide readership, it describes the development of theological thought on the person of Christ, in the fifth, sixth, and seventh centuries. It exposes the tensions which arose in inevitable post Chalcedon debates between the Diophysites and Miaphysites, reflecting on Pseudo-Dionysius, Maximus the Confessor, and John of Damascus, between many others. It discusses the theology beyond these debates on the identity of Christ, formally solved by the decrees of the council of Chalcedon, which left Christendom divided. It defines the theological problems raised by the arbitrariness of Eastern Roman emperors, in trying to solve the controversy.

Methodology:
The late Fr. Meyendorff wrote this fine book, 35 years ago in French, his second and theological language, this SVP, 1975 second edition is an amended update, at the time. The prominent Patristic and NA Patristic Society president ( 1978 ), skillfully utilized his patristic expertise, solid Christology, and analytical historical talent in a Theological articulated narrative, tracing, and exposing the Theo-political milieu for the post chalcedonian thought in the debates that persisted within the disintegrating Byzantium.
Georges A. Barrois of Princeton Theological Seminary wrote a scholarly review for the first edition; that could be sought by Seminarians for its theological content.

Sour sweet theology:
The complex and dry Christology doctrine is based on soteriology (salvation), and is bound consecutively with basic theological issues such as kenosis and deification. It is elaborated in terms embeded in Neo-platonic and Aristotalian philosophy and terminologies. Other Church traditions are connected, if not based on it; the monastic ideal, asceticism, and fasting. Even the iconoclastic controversy was shown to have been a Christological issue.
Although a novice to ecclessiastic history may be a little lost initially, reading few chapters of Meyendorff's book Imperial Unity and Christian Division will clarify these issues, and render this book enjoyable. This exercise is well worth the effort for serious Church history readers, and Christology investigating students.

Jean Meyendorff
Fr. john, of blessed memory, a master of patristic and dogmatic theology is qualified to give us a skillful account of the Christological thought and debates throughout those schismatic centuries. A fellow of the Guggenheim Memorial foundation, Fr. John had an opportunity to perfect his in depth study on the history of the Church during its critical years 450-680. Jaroslav Pelikan describes Fr. John stating; "There are very few scholars in the East or the West who would be in a position to undertake this assignment. And that is, of course, precisely what John Meyendorff is."

Rating:
Summary: Whom do you say that I am?
Review: In Christ in Eastern Christian Thought, the late Fr. John Meyendorff provides an understandable and insightful analysis of the intricate Christological debates of the early Church. Beginning with the 5th century, Fr. Meyendorff shows historically how the answer to "Whom do men say that I am?" has a profound affect on humanity's salvation and the quality of Christian life. He shows how, what may seem to some, complex and dry doctrine is intricatately connected with everyday life and practical matters. Christology is therefore bound up intricately with issues such as salvation, asceticism and deification. He also shows how the iconoclastic controversy was really also a Christological issue, and that the "Triumph of Orthodoxy" and Restoration of the Icons was the fruit of the articulation of the previous Ecumenical Councils. Although a student new to Church history may have to read some sections of this book more than once to begin to understand the issues, its reading is well worth the effort.