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.The variety of belief, which characterizes the one Church, is incompatible with the uniformity of faith, professed by the other.But by the mutual interest they take in each other, and by the brotherly nature of their external relations, Anglicanism and Orthodoxy are marking out the path that all separate Churches should follow towards the eventual attainment of full and catholic unity.20.Theological Literature.Theological Literature after the Fall of Constantinople.Theological literature in the Greek-speaking Orthodox, Eastern and Apostolic Church does not, naturally enough, reveal the same progress that marked it in earlier periods.Learning flourishes best in free territories; and the times when a monk here and there barely contrived to assemble a few youths at night in the porch of the Church, to teach them the Eight Church Tunes and the Psaltery, were hardly propitious to scholarly research.Yet the love of learning did not entirely desert the Greek clergy.On the one hand, a few centers of learning, such as the “Patriarchal School of the Nation” in Constantinople, which succeeded the Philosophical School of the Patriarchate before the fall, continued to function, though hardly to flourish; and, on the other, a few chosen men were fortunate enough to pursue their studies in Europe, especially in the towns of Venice, Padua, Pisa and Florence, then famous as scholastic centers, and were thus enabled, on their return home, to hand on the torch of learning.From the seventeenth century onwards, public schools began to be founded among the Greeks, such as those on Athos, in Patmos, at Salonica, Castoria, Cozani, Janina, Moschopolis, Cydonia, Smyrna, Trebizond, Bukharest and Jassy, where notable scholars, for the most part clergyman, prepared the way for the Independence of the nineteenth century, and, through it, for the simultaneous scientific and theological Renascence of the Orthodox East.Ecclesiastical literature subsequent to the fall of Constantinople does, therefore, exist, and is witnessed to by such of its productions as were circulate in print, or remained in Manuscript form in various libraries.We shall now enumerate a few representatives of this literature, dealing with each century in succession.Scholars of the Fifteenth and Sixteenth Centuries.Gennadius Scholarius (d.1460) was the first Patriarch after the fall of Constantinople, whose learning illuminated, comet-like, the dark night of slavery that succeeded it.His works which are now being published in full for the first time, fill ten large volumes; notable among them are those directed against the Latins, his Refutation of the errors of Judaism, and his Dialogue with Mohammed II Matthew Camariotes, who was a contemporary of Scholarius, was appointed by him head of the National School of the Patriarchate.He composed an Exposition of the Creed, and a pathetic “Monody,” lamenting the fall of Constantinople.Manuel the Peloponnesian (d.1551), who was chartophylax, or registrar, and orator of the Ecumenical Patriarchate, is the author of a Refutation of the arguments of Friar Francisco, a work on Mark of Ephesus, and treatises against Gemistus and Bessarion, and against Purgatory.Maximus the Hagiorite, the Greek (d.1556), was invited to Russia by Prince Basil in 1518, in order to revise the Russian ecclesiastical books, as we have seen previously.He wrote against the Reformation, the Jews, the Heathen, and the Mohammedans.Jeremias II, Patriarch of Constantinople (d.1595), made himself famous by his correspondence with the Lutheran theologians of Tubingen, which he carried on with the collaboration of the head of the Patriarchal School, John Zygomala.Meletius Pegas (d.1603), Patriarch of Alexandria, was a student of Latin, Hebrew, Syriac and Arabic.He composed, among other works, the Orthodox Doctrine.Maximus Margunius (d.1602), Bishop of Cerigo, was both poet and prose-writer, both Hellenist and Latinist.One of his works is the Dialogue between a Greek and a Latin.Scholars of the Seventeenth Century.During the seventeenth century, the following men particularly distinguished themselves: Gabriel Severus (d.1616) was, from 1577 onwards, the first bishop of the Greeks in Venice, under the title of Bishop of Philadelphia.He wrote a Treatise on the Sacraments, an Exposition against those who say that the Children of the Eastern Church are schismatic, and various other works.George Koressios (d.1633) was a theologian and doctor, who wrote on the Sacraments, on Transubstantiation, on Predestination, on Grace and Free Will, on the Procession of the Holy Ghost, etc [ Pobierz całość w formacie PDF ]
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.The variety of belief, which characterizes the one Church, is incompatible with the uniformity of faith, professed by the other.But by the mutual interest they take in each other, and by the brotherly nature of their external relations, Anglicanism and Orthodoxy are marking out the path that all separate Churches should follow towards the eventual attainment of full and catholic unity.20.Theological Literature.Theological Literature after the Fall of Constantinople.Theological literature in the Greek-speaking Orthodox, Eastern and Apostolic Church does not, naturally enough, reveal the same progress that marked it in earlier periods.Learning flourishes best in free territories; and the times when a monk here and there barely contrived to assemble a few youths at night in the porch of the Church, to teach them the Eight Church Tunes and the Psaltery, were hardly propitious to scholarly research.Yet the love of learning did not entirely desert the Greek clergy.On the one hand, a few centers of learning, such as the “Patriarchal School of the Nation” in Constantinople, which succeeded the Philosophical School of the Patriarchate before the fall, continued to function, though hardly to flourish; and, on the other, a few chosen men were fortunate enough to pursue their studies in Europe, especially in the towns of Venice, Padua, Pisa and Florence, then famous as scholastic centers, and were thus enabled, on their return home, to hand on the torch of learning.From the seventeenth century onwards, public schools began to be founded among the Greeks, such as those on Athos, in Patmos, at Salonica, Castoria, Cozani, Janina, Moschopolis, Cydonia, Smyrna, Trebizond, Bukharest and Jassy, where notable scholars, for the most part clergyman, prepared the way for the Independence of the nineteenth century, and, through it, for the simultaneous scientific and theological Renascence of the Orthodox East.Ecclesiastical literature subsequent to the fall of Constantinople does, therefore, exist, and is witnessed to by such of its productions as were circulate in print, or remained in Manuscript form in various libraries.We shall now enumerate a few representatives of this literature, dealing with each century in succession.Scholars of the Fifteenth and Sixteenth Centuries.Gennadius Scholarius (d.1460) was the first Patriarch after the fall of Constantinople, whose learning illuminated, comet-like, the dark night of slavery that succeeded it.His works which are now being published in full for the first time, fill ten large volumes; notable among them are those directed against the Latins, his Refutation of the errors of Judaism, and his Dialogue with Mohammed II Matthew Camariotes, who was a contemporary of Scholarius, was appointed by him head of the National School of the Patriarchate.He composed an Exposition of the Creed, and a pathetic “Monody,” lamenting the fall of Constantinople.Manuel the Peloponnesian (d.1551), who was chartophylax, or registrar, and orator of the Ecumenical Patriarchate, is the author of a Refutation of the arguments of Friar Francisco, a work on Mark of Ephesus, and treatises against Gemistus and Bessarion, and against Purgatory.Maximus the Hagiorite, the Greek (d.1556), was invited to Russia by Prince Basil in 1518, in order to revise the Russian ecclesiastical books, as we have seen previously.He wrote against the Reformation, the Jews, the Heathen, and the Mohammedans.Jeremias II, Patriarch of Constantinople (d.1595), made himself famous by his correspondence with the Lutheran theologians of Tubingen, which he carried on with the collaboration of the head of the Patriarchal School, John Zygomala.Meletius Pegas (d.1603), Patriarch of Alexandria, was a student of Latin, Hebrew, Syriac and Arabic.He composed, among other works, the Orthodox Doctrine.Maximus Margunius (d.1602), Bishop of Cerigo, was both poet and prose-writer, both Hellenist and Latinist.One of his works is the Dialogue between a Greek and a Latin.Scholars of the Seventeenth Century.During the seventeenth century, the following men particularly distinguished themselves: Gabriel Severus (d.1616) was, from 1577 onwards, the first bishop of the Greeks in Venice, under the title of Bishop of Philadelphia.He wrote a Treatise on the Sacraments, an Exposition against those who say that the Children of the Eastern Church are schismatic, and various other works.George Koressios (d.1633) was a theologian and doctor, who wrote on the Sacraments, on Transubstantiation, on Predestination, on Grace and Free Will, on the Procession of the Holy Ghost, etc [ Pobierz całość w formacie PDF ]