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SermonIndex.net : Christian Books : § 12. The Confessions of Gennadius, A.D. 1453.

Creeds Of Christendom With A History And Critical Notes by Various

§ 12. The Confessions of Gennadius, A.D. 1453.

J. C. T. Otto: Des Patriarchen Gennadios von Konstantinopel Confession, Wien, 1864 (35 pp.).

See also the work of Gass, quoted p.43, on Gennadius and Pletho (1844), and an article of Prof. Otto on the Dialogue ascribed to Gennadius, in (Niedner's) Zeitschrift für historische Theologie for 1850, III.399-417.

The one or two Confessions which the Constantinopolitan Patriarch Gennadius handed to the Turkish Sultan Mahmoud or Mahomet II., in 1453, comprise only a very general statement of the ancient Christian doctrines, without entering into the differences which divide the Oriental Church from the Latin Communion; yet they have a historical importance, as reflecting the faith of the Greek Church at that time.

Georgius Scholarius, a lawyer and philosopher, subsequently called Gennadius, was among the companions and advisers of the Greek Emperor John VII., Palæologus, and the Patriarch Joasaph, when they, in compliance with an invitation of Pope Eugenius IV., attended the Council of Ferrara and Florence (A.D.1438 and '39), to consider the reunion of the Eastern and Western Catholic Churches. Scholarius, though not a member of the Synod (being a layman at the time), strongly advocated the scheme, while his more renowned countryman, Georgius Gemistus, commonly called Pletho (d.1453), opposed it with as much zeal and eloquence. Both were also antagonists in philosophy, Gennadius being an Aristotelian, Pletho a Platonist. The union party triumphed, especially through the influence of Cardinal Bessarion (Archbishop of Nicæa), who at last acceded to the Latin Filioque, as consistent with the Greek per Filium.

But when the results of the Council were submitted to the Greek Church for acceptance, the popular sentiment, backed by a long tradition, almost universally discarded them. Scholarius, who in the mean time had become a monk, was compelled to give up his plans of reunion, and he even wrote violently against it. Some attribute this inconsistency to a change of conviction, some to policy; while others, without good reason, doubt the identity of the anti-Latin monk Scholarius with the Latinizing Gennadius.

Immediately after the conquest in 1453, Scholarius was elected Patriarch of Constantinople, but held this position only a few years, as he is said to have abdicated in 1457 or 1459, and retired to a convent. This elevation is sufficient proof of his Greek orthodoxy, but may have been aided by motives of policy, inspired by the vain hope of securing, through his influence with the Latin church dignitaries, the assistance of the Western nations against the Turkish invasion.

At the request of the Mohammedan conqueror, Gennadius prepared a Confession of the Christian faith. The Sultan received it, invested Gennadius with the patriarchate by the delivery of the crozier or pastoral staff, and authorized him to assure the Greek Christians of freedom in the exercise of their religion.

This 'Confession' of Gennadius, or 'Homily on the true faith of the Christians,' was written in Greek, and translated into the Turko-Arabic (the Turkish with Arabic letters) for the use of the Sultan. It treats, in twenty brief sections, of the fundamental doctrines on God, the Trinity, the two natures in the person of Christ, his work, the immortality of the soul, and the resurrection of the body. The doctrine of the Trinity is thus stated: 'We believe that there are in the one God three peculiarities (?diomata tria), which are the principles and fountains of all his other peculiarities . . . and these three peculiarities we call the three subsistences (hupostaeis). . . . We believe that out of the nature (ek tes phuseos) of God spring the Word (logos) and the Spirit (pneuma), as from the fire the light and the heat (hosper apo tou puros phos kai therme). . . . These three, the Mind, the Word, and the Spirit (nous, logos, pneuma), are one God, as in the one soul of man there is the mind (nous), the rational word (logos noetos), and the rational will (thelesis noete); and yet these three are as to essence but one soul (mia psuche kata ten ousian).' The difference of the Greek and Latin doctrine on the procession of the Holy Spirit is not touched in this Confession. The relation of the divine and human nature in Christ is illustrated by the relation of the soul and the body in man, both being distinct, and yet inseparably united in one person.

At the end (§ 14-20) are added, for the benefit of the Turks, seven arguments for the truth of the Christian religion, viz.:

1. The concurrence of Jewish prophecies and heathen oracles in the pre-announcement of a Saviour.

2. The internal harmony and mutual agreement of the different parts of the Scriptures.

3. The acceptance of the gospel by the greatest and best men among all nations.

4. The spiritual character and tendency of the Christian faith, aiming at divine and eternal ends.

5. The ennobling effect of Christ's religion on the morals of his followers.

6. The harmony of revealed truth with sound reason, and the refutation of all objections which have been raised against it.

7. The victory of the Church over persecution and its indestructibility.

The other Confession, ascribed to Gennadius, and generally published with the first, is written in the form of a Dialogue ('Sermocinatio') between the Sultan and the Patriarch, and entitled 'The Way of Life.' The Sultan is represented as asking a number of short questions, such as: 'What is God?' 'Why is he called God (theos)' 'How many Gods are there?' 'How, if there is but one God, can you speak of three Divine Persons, Father, Son, and Holy Ghost?' 'Why is the Father called Father?' 'Why is the Son called Son?' 'Why is the Holy Spirit called Spirit?' To these the Patriarch replies at some length, dwelling mainly on the doctrine of the Trinity, and illustrating it by the analogy of the sun, light, and heat, and by the trinity of the human mind.

But there is no external evidence for the authorship of Gennadius; and the internal evidence is against it. There was no need of two Confessions for the same occasion. There is nothing characteristic of a Mohammedan in the questions of the Sultan. The text is more loose and prolix in style than the genuine Confession; it contains some absurd etymologies unworthy of Gennadius; and it expressly teaches the Latin doctrine of the double procession of the Holy Spirit. For these reasons, we must either deny the authorship of Gennadius, or the integrity of the received text. At all events, it can not be regarded in its present form even as a secondary standard of Greek orthodoxy.

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