The “Great Church” of Constantinople. The Liturgical Cycles. Hymnology.
Doctrinal Themes. Creation.
Creator and Creatures. The Divine Plan. The Dynamism of Creation. Sanctification of Nature.
Man and God. Man and the World. Original Sin. The New Eve.
God and Man. Redemption and Deification. The
The Holy Spirit.
The Spirit in Creation. The Spirit and Man’s Redemption. The Spirit and the Church. TheSpirit and Man’s Freedom.
The Triune God.
Unity and Trinity. Hypostasis, Essence, and Energy. The Living God.
Sacramental Theology: The Cycle of Life.
Number of Sacraments. Baptism and Chrismation. Penance. Marriage. Healing andDeath.
Symbols, Images, and Reality. Eucharist and Church.
The Church in the World.
Church and Society. The Mission of the Church. Eschatology.
Byzantine Theology after Chalcedon.
onstantinople, the great cultural melting pot, the “New Rome” and capital of the empire, didnot produce any real outstanding theologian in the fifth and sixth centuries; but the city wit-nessed the great theological debates of the day since their conclusion often depended upon impe-rial sanction. Bishops, monks, exegetes, and philosophers coming to the capital to seek favour and support created around the Episcopal see of the imperial city, from which the government’stheological advisers were usually drawn, a convergence of ideas, and a predisposition to syn-cretic and compromise solutions. The bishops of Constantinople and their staffs however werestill able to defend explicit theological convictions, even against the imperial will, as the lonely pro-Chalcedonian stand adopted by the patriarchs, Euphemius (489-495) and Macedonius II(495-511), under the reign of the Monophysite emperor Anastasius, bears witness. Thus, a theol-ogy, which can be termed specifically “Byzantine” in contrast to the earlier currents of EasternChristian thought and centred mainly in Egypt and Syria, comes into being during the post- 2