:

2011

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.

-1-


.4
..6
....................................................................................................................................8


:
1.1.1 ........................................................................18
1.1.2 ................................................................................................23
1.1.3 ............................................................................................29
1.1.4 .............................................................35
:
1.2.1 ...........41
1.2.2 analogia entis ,
..53
:

1.3.1 ...............................................69
1.3.2
...................................................................................................................................78
1.3.3
......................................................................................................................................87

.

2.1 96

-2-

 : .

2.2.1 ...108
2.2.2 ..122
2.2.3 134
2.2.4 ..148
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2.3.2 , ...177
2.3.3 ...191
2.3.4 207
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2.4.1 .223
2.4.2 Filioque..240
2.4.3 .....259
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2.5.1 ...279
2.5.2 ..299
2.5.3 , ...315

2.6
..337
.352
CONCLUSION.....360
-.367
......................................................................................................................369
395

-3-

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. , , 4,23, PG 67, 516c). , ,
, . . .
, , .., . 87
.
,
.
,
.
1. . , , 1,1,9, .., . 370,
, ,

2. , 1,1,9, . 370, ,
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, ,
.
3. , 1,1,11, .., . 373,
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4. . 1,21.

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,
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, .
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6. , 1,1,17, .., . 380, .
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8. , 1,1,17, .., . 380,
.
1

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2. , 1,1,17, .., . 380.
3. , 1,1,17, .., . 380, .
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,
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5. , 1,1,22, .., .385,
.
6. , 1,1,22, .., .385.
4

- 180 -

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1

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2.3.2.3
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3. , 1,1,12, .., . 375.
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1

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2.
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Summa Theologica,

,
,
3.
,
.
,
,
4. , . ,
, 5.
,
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. . , , 2,1,5, .., . 469,

.
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, . , 2002, . 633-646.
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6 . . , ,
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, , 66 (1983).
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, .
4. , 2,1,8, .., . 472.
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.
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.
7. , 1,2,5, .., . 398.
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3. , 2,3,75, .., . 608, ,
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2. , 1,3,13, .., . 423.
3. , 1,3,14, .., . 424, .
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(. . , . 3, P.G. 29, 256bc, 2,
P.G. 31, 565).
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5 , . , ,
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, .., . 127-128.

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2,10, P.G. 8, 497B). . ,
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, ,
, .
, , (.
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; . .
3. , , 8, .., . 85, ; ,
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4. , , 8, .., . 85, ,
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, . , 1,1,5, ..,
. 365.
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. . , , 26, , . . , .
, . 49,
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.
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2. , 26, . 49,
,
. , .
, ,
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. . , De Potentia 7, 5.
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, .
4. , 27, .., . 50, ,
, .
5. , 30, .., . 51, ,
, , .
1

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 1. , ,
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, ,
.
4. , 32, .., . 52.
5. , 33, .., . 52.
6. , 33, .., . 52, , ,
, .
7. , 33, .., . 52.
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, ,
.
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, .
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,
2. ,
,
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3.

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,
, , 4.
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:
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() 5,
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, .
2. , 35, .., . 53, .
3. , 35, .., . 53-54, ,
, .
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,
, ( , ,
, ) , ,
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, ,
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, .
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 , . ,
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,
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, . ,
, ,
, ,
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,
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. ,
. , ,
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,
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, , . . . .
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), filioque, . filioque.
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, 2.

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. ,39, .., . 57, ,
.
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, , ,
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2

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)
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,
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,
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, 5.
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.
2. 2, . 297, , .
3. 2, . 297, , , ,
.
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,
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,


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.

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. ,
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. . . , , .
, , . 53-55. ,
,
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.
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, ).
. ( ) ,
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, .
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, , , .
3. , . . ,
, ,
.
, , ,
. , ,
,
. . , , ..,
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.
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, , ,

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.
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,

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, . ,
,
2.

3.
, . , ,
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, 5.
,
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, 7.
,
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. . , , .., . 103-110,
.
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.
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.
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,
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,
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,
,
,


.

, .
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. . .
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6. . , , , , .
, (Summa
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.
. ). . F. COPLESTON,
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,
.
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, . ,
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, .., . 42, .
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analogia entis analogia fidei.
.
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analogia entis analogia fidei ,
Filioque.
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. , , 1a,
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,

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149.
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intellectus, ut verbum per modus voluntaris, ut amor,
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; ,
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.
. Thomas de Aquino
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. . . ,
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, 1,12, PG 29, 540A. . 19,
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. ,
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,
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, (
, 3, 24 5, PG 966A-967B, 1232:
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3, 4.

5
6. ,
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4. , 20, .., . 83.
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)
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, . ,
, , .
, : ,
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, .
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,
, . ,

, .
, ,
,
.
.
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6.
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4. , 1,3,10, .., . 419.
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,
,
. . , ,
, ,
. .
. , , .., . 231.
, , . . DESEILLE, , .
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, , ,
.
4. , 2,1,31, .., . 492,
, ,

5. , 2,1,30, .., . 491,
, , ,
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,

.
1
2

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 ,
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,
,

;
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2.
,
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.
,

.

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,
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. . R. E. SINKEWICZ, An Early Byzantine Commentary on the Jesus Prayer, MS 49
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. , , ,
. , ,
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4. , 2,1,38, .., . 500,
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,

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,
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,
2.
.
, 3.
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. , ,
,
,
,
.

, 4.
,
, 5.
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. ,
,

. , 2,1,44, . 505,
, ,
,

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,
. ,
2.
,
. ,

.
, ,
3.
,

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, , ,
, , (
, ),
.
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.
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4. , 2,3,26, .., . 561
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8.

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1. , 2,3,27, .., . 562.
2. , 2,3,29, .., . 564, , ,
, ,
.
3. , 2,3,29, .., . 564,
.
4. . 2, 7.
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. .
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.

. , ,
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2.5.3.6
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,

. , 2,3, 30, .., . 565.

. , , 1, 8, PG 3, 597 a.
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. . , , PG 46, 104.
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1
2

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, . ,
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4
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. , 2,3,31,.., . 566,

.
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,
7. , 3,1,28, .., . 640.
1

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 , 1.

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. , 3,1,29, .., . 641,
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3. , 3,1,29, .., . 641, , ,
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4. , 3,1,30, .., . 642,
.
,
.
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, , . . ,
Summa Theologica I, 12, 5, .., . 179.
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6. . . . , ,
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7. , 3,1,31, .., . 643, ,
, ,
. . . , , PG 91, 1137.
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,
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1
2

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 ,
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. , 3,1,32, .., . 644,
, , , .
. ., , .., . 256.
3. , 3,1,33, .., . 645.
4. . , , .., . 251-253,
.
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5. , 3,1,33, .., . 645.
6. , 3,1,34, .., . 646.
1
2

- 334 -

2.5.3.8
.

.


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- 335 -

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6.1

(
)
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2.
, 3.
,
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,
4.
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,
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. . , , 48,
, ,
1986, . 11, . 322.
2. , 51, .., . 328.
3. , 52, .., . 328.
4. ,
,
. .
,
. ,
.
. ,
,
, . . . . . ,
, . . , 1992, . 285-286.
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,
(Summa Theologica I, 13, 10, .., . 219). ,
,
, . . ,
,
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.
1. , 6, .., . 268.
2. , 21, .., . 286.
3. , 62, .., . 342.
4. , 1, .., . 260.

- 338 -


,
1.
2.
6.1.2
. ,
,

3.

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,
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,

. , 2, .., 262 . , . ,
, 1984, . 44-46, 48-50, 80-84, 140-142, . ,
.
.

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, . . , ,
, .., . 66-67.
2. , 13, .., .276 .
3. . . , , . , 1973,
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4. , 37, .., .308
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. , , . . , 1997
( 1901), . 20, . ,
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2. , 39, .., .310
3. , 39, .., .310
1

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3. ,
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. DUNS SCOTUS , , .
Sixtus IV, .
,
.
,

,
, 1854, Pius IX.
. .
, , . ,
2006, . 66, ,
, .
, ,
. ,
.

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. ,
, (.., . 77).
,
,
-

, (.., . 79-80).

1

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6.1.4
,
,

1.

2.

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,


.
,
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.
, ,

: 4.
, .
,
.
1. 39, .., .,312
, ,

.
2. , 39, .., .312
3. , 40, .., .312
4. . . , , .
, 1990, . 239, . ,
,
(. 2,2). ,
,

- 342 -



. ,


1.

.
6.1.5
, , ,
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,
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,

3.

4. ,
,

. , , .
, ,
, , ,
. . , Notes sur l influence dionysienne en
Orient, Studia Patristica 2, Texte und Untersuchungen 64, Berlin 1957, . 547-522.
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2. , 50, .., .326
3. , 28, .., .296
4. , 51, .., .326 ,
, ,
, , .

- 343 -

 1. ,
,
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,
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, . ,
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6.
,
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,
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,

. , 51, .., . 326.

. , 51, .., . 326.
3. , 51, .., . 328. . , ,
. , 1997, . 198-200, : ()
, ()
, () .
, .
4. , 52, .., . 328.
5. , 52, .., .328, . . ,
, , 18, .., . 94,
, ,
.
6. , 51, .., .326
1
2

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 ,

1. ,
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. , 53, .., .330
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1
2

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1. , .
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2.
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, .
2. ,
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(. 42c).
, ,
, . . G. VLASTOS, The
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,
.

. . A. E. TAYLOR,
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,
.
, .

,
.
.
(. 41e), ,
P. SHOREY, The Timaeus of Plato, AJPh, vol. 10, . 60, .
,
(. 41.d.8-e.3).

.
,
, . 42.d.1-2,
.
3. , 56, .., .332
1

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 ,
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. , 56, .., .334
3. ,, .9 ,.484 .
1
2

- 347 -

 1.

2.
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2. , 56, .., .334 , ,
.
3. , 56, .., .334, ,
.
4. , 56, .., .334, ,
.
5. , 56, .., .334
6. , 60, .., .338 ,
, .
7. , . , Gregory Palamas Radicalization of the Essence, Energies, and
Hypostasis Model of God, GOThR 38:1-4 (1993), . 343, ,
, .
,
.
,
,
. , .
. ,
.
. .
analogia entis, analogia
entis analogia fidei - .
1

- 348 -

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2. , 60, .., .340
3. , 59, .., .338 .

- 349 -

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- 350 -

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- 351 -



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- 352 -


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- 353 -


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- 354 -


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- 355 -

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- 356 -

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- 357 -

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- 358 -

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- 359 -

CONCLUSION
The analogy was used by the Presocratics as a rational method of reaching to
conclusions, in order to explain in a scientific way the natural phenomena, the laws and
profound principles of the world. The Pythagoreans shifted the use of analogy from the
natural sciences applying it to mathematics and logic. Through mathematics, the
analogy is used in the sphere of metaphysics for the interpretation of the first principles
comprising the numbers.
Plato considered that the analogical relationship between the superior and inferior types
of knowledge originates in the existence of analogy between the and the
. The analogy also constitutes a means of correlation between notions and the
physical, since this is the optimum affiliation and its derivative is the so-called world.
Aristotle conveyed the mathematic concept of analogy in the field of ethics, in the notion
of equality. In the research of the first principles that comprise the beings, the analogy
plays a key role since it is considered to be the most widespread while being the most
unspecified method of concentration of beings in a unity. As a rational way of linking
things, it is utilised when the remainder rational techniques are unable to clarify the
functional way of beings. The analogy is also a gnoseological prerequisite in order for
beings to be concentrated in a unity despite their diversity.
In the philosophy of Plotinus, the analogy is not a mathematic-quantitative but a
qualitative-existential relation, which is based on the transmission of light from the
superior levels of beings to the inferior. Despite the multiplicity in which they exist,
beings possess some form of life and beauty analogical to that of the supreme good. The
analogy is a way with which the soul can return to God. The rise towards the One
happens in accordance to the analogy which leads the soul to simplicity, in other words
to the progressive evasion of the crowd and schism that exists in beings. The analogy is
thus a philosophical means for the purgation of the soul and its resemblance with the
good.
The scholastics interpreted the Aristotelian question of referring the attributes of being
into one principle, in theology, concluding that the reference of perfections to God
does not constitute an empiric but a transcendental analogy; an intellectual extension of
these attributes beyond the limits of secular experience, into the field of the
transcendental absolute. What is considered for Aristotle as a simple reference, in the
hands of the scholastics it is transformed into an analogical partaking. The analogical
participation of beings in their substance legalises the demand of the intellect to

- 360 -

acquire access in the substance of beings, which exists in the form of idea-example
within the substance of God himself. According to Aquinas, without the existence of
analogy between the being of God and in that of beings, there is no possibility of
participation and union between beings and God. Analogia entis, in Aquinas theological
system, is reduced into a method of revelation of God, through the human natural
speech. The analogy thus becomes a tool of exploration and investigation of divine
substance, not only after death but also during ones life.
The analogy in Dionysius the Areopagite recommends a particular way of structure and
operation of the mental and perceptible universe, as well as of each being that exists
there. Even though Gods nature remains completely unknown, his can
become known through the divine examples, which analogically exist in the created
beings. Man can return to God and be reunited, analogically to the purge and
enlightenment each will achieve in his live, ascending through the three orders of
ecclesiastical hierarchy.
Introducing the analogy, not only as a way of relating humans to God but also in his
teaching about divine lighting, Barlaam completes the work began by the Latins with
the introduction of analogy in the doctrine of faith, completely twisting the churchs
teachings about the revelation of God and the humanitarian salvation. Both Barlaam
and Aquinas embrace three fundamental points: (a) that God is known analogically to
the created beings, (b) that the knowledge of God is a matter that only concerns the
intellect and not all human nature, (c) that the knowledge of God is achieved
analogically to the intellectual substances or words of beings that exist in God.
The function of analogy, according to the philosophy of Nicephorus Gregoras, infringes
the conceptual frame of the Greek analogy and invades into the field of Christian
theology, as precisely as the Latin analogia entis, thus twisting the mystery of faith.
Gregoras accomplished, in his own way, to place the created and uncreated elements
under a united existential concept, helping to bridge the gap between the established
theology and the humanitarian sciences aroused.
The principal view of the present thesis is that in the theological work of Saint Gregory
Palamas, one can locate every prerequisite for the recantation of the doctrine of the
analogy of beings, aiming at the re-establishment of the theological truth as it was
founded by the Saint Fathers of the Church.
The analogy is used by Saint Gregory Palamas, as a reasonable method of reflection,
which is not based in various opinions, but in the self-evident proposals of faith. The
reflection according to the analogy constitutes a part of the humanitarian effort to

- 361 -

conquer the natural gift of simple wisdom. It represents a useful tool in humans
endeavor to be led through the creations, to the doxology of the Creator. It is of course a
simple natural dimension and not a gift of divine grace.
When it is used under the form of geometric analogy between the created and uncreated,
it is exclusively depended on exterior resemblances and it is based on the paradigm and
iconicity. The analogies between the divine and the human are all iconic, indicating the
divine truth by the same way as the icon indicates the prototype. Reasoning by analogy,
can be helpful in humans effort to comprehend the differences between the natural and
pneumatic, and also when outside wisdom is used rightly, it can lead to the doxology of
God. The analogy, as part of the simple wisdom, trains the mind in order to
comprehend the mysteries of God into the world. It is, however, vain effort if we
compare it to the wisdom offered to people by the education of the Holy Spirit. The
type of truth, according to Saint Gregory Palamas, is dual: uncreated and created. The
second type is named truth only after doubling of the name. There can be no analogy
between these two types of truth, since they are completely different from one another.
Saint Gregory Palamas, arguing against the equalization of the two truths,
simultaneously reverses both the barlaamic and scholastic analogy, which are
supported in the theory that the natural truth is cohesive to the pneumatic truth,
since their difference is only qualitative and not radical and absolute.
The existence of divine types and icons of the Triadic God into a person, does not lead to
the establishment of any analogy between the existence of God and the existence of
people. The analogy in this case, would constitute a physical or existential equivalence
between the divine and the human (analogy of being), and, based on it, people could
acquire natural access to God. If the icons and types referred to natural or existential
correspondence, symmetries or analogies between people and God would then
constitute a type intermediary, capable to abridge the infinite chasm between the
uncreated and the created. Far from such type of heretical perceptions, Saint Gregory
Palamas, referring to the existence of types and icons of the Triadic God in human
nature, considers that when people identify them on their inside, they acquire a certain
and secure knowledge of what has been said by the Holy Scripture and has been
interpreted by Holy Fathers. People, thus, learn to use the knowledge of themselves in
such a way, so that they are led to the memory of God and the desire of meeting with
him.
Saint Gregory Palamas, uses the analogy aiming to prove that the and the
of beings preexist as , but not as substances neither as self

- 362 -

existent, neither again do they contribute in any way to the existence of God. God
determines things to be linked to each other harmoniously with ,
because he wants to create beings so that they are very good. The words of beings
actualize the organic unity between the uncreated and the created, without the
mediation of intermediates, created archetypes or ideas. Based on the analogy of
methexis, it is possible to know that the existence of words concerns that way of life,
according to which we can be inspired by God and truly unite with Him. The share in
the divine brightness is granted by God to people analogically to the value and standard
of their intellectuality. But also the knowledge of beings that is granted through the
divine brightness is analogical to the standard of purity and sanctity those who
participate in it possess.
Saint Gregory Palamas, attempts in every way to prove that the supernatural have no
natural resemblance or analogy to the naturally happening, and this is why he
permanently reminds us that:
, . The
Latins, on the contrary, meditating the divine based on the knowledge of beings,
, ,
. Saint Gregory Palamas, was unaware of the way through which the Latins
proceed to their meditative mixture of and that
constitutes an organised system of theological-philosophical teachings, bearing the
name analogia entis; he knew, however, that behind all these latin erroneous beliefs
was hidden the unwillingness of the Latins to distinguish between the divine substance
and the uncreated energies of God. Distinguishing between the divine substance and
the uncreated energies of God, Saint Gregory Palamas considers that he avoids the
adjustment between and , simultaneously rejecting the
existence of natural resemblance or analogy between the uncreated and created.
Following Dionysius the Areopagite, Saint Gregory Palamas considers the analogy as a
and a natural path to understanding the divine mysteries. As a
natural energy of mind it is completely diverse from the supernatural knowledge and
inapprehensible union with God; this is why he considers that its functions should be
suppressed in order for the mind to become receptive to God given donations of the
Holy Spirit. The path through analogy uses examples, icons and analogies that originate
from the finite experience of the created world, and due to that fact it falls short of the
negative path, which advances through the denial of the created. The
by which we can portray analogically the cause of all through paradigms, constitutes a

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natural way of description of the divine, which eventually reveals that the divine union
is unsaid and completely beyond nature. Contrary to the analogy of being, the use of
paradigm and analogy inside theology, aims to safeguard the cryptic character of the
mystery and reveal to those who comprehend rightly that the divine union is unsaid
and completely expressionless. Moreover, to those who truly wish to become God-like,
the use of analogy and paradigm forms a clue on the need to pause all natural energies of
the mind, so that it is led to purgation and then be prepared for the divine union. The
absence of analogies and paradigms in those who became God-like is replaced by the
presence of grace of the Holy Spirit.
The use of analogy by Saint Gregory Palamas is also extended to the description of the
manner, the attitude and the acts to which people should proceed, collaborating in the
work of the divine grace, in order to succeed in the unsaid brightness of the divine light.
The extent to which a person can perceive the created acts of the grace of God depends,
according to Saint Gregory Palamas, to the analogy of catharsis that exists in the
persons heart. The analogy of catharsis is not due to the existence of any physical or
existential analogy between God and people, but to the extent to which the God given
grace of the Holy Spirit acts upon a person, with the synergy of his personal will. The
road towards the mount of metamorphosis, according to Saint Gregory, firstly comes by
voluntarily detaching the mind and senses from every perceptible or conceivable
analogy of God to the world. The analogy of the praxis in favour of God is a prerequisite
for the increase of vision of the divine light. It forms, that is to say, the extent to which
the mind refrains from everything else (either perceptible or conceivable), the attention
of his mind during the prayer, as well as the absolute verse of his soul to God. The
absence of any resemblance or analogy between the created and uncreated light is the
reason why the presence of the grace of the Holy Spirit is required, which leads to the
absolute reformation and rebirth of a person.
Functioning in an analogical and anagogical way, the divine light constitutes as a symbol
of the inapprehensible surreptitiousness of God. The analogical and anagogical attribute
of the theological symbol, according to Saint Gregory Palamas, achieves three different
functions: (a) it completely separates the nature of the perceptible symbol and the
pneumatically symbolised (homonymy), (b) it reduces in an iconic and referral way
from the perceptible symbol to the symbolised (iconicity), (c) it safeguards the essential
and true substance both of the perceptible symbol and the intellectually symbolised
(double truth). The use of theological symbols uplifts people in the simple and united
truth of the conceivable spectacles, analogically to the aesthetic force of the human

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nature in the present century. The new sense, however, by which people know God, is
beyond every analogy and symbolism, because what functions is neither the sensory
perception nor the intellect that corresponds in our nature, but God himself. The
analogical character of the theological symbol hence does not presuppose any relation of
natural resemblance between the divine and human nature, but declares the need of
transformation of the human nature by the divine grace, in order to participate in the
glory of God.
The extent of brightness of righteous people is analogical to the extent of their good
actions and not to the cleanliness of the air that surrounds them. The exact same thing
also applies to the extent of visioning the divine light: it is analogical to the extent of the
virtues and cardiac cleanliness and not to the extent of cleanliness in the air of the
perceptible atmosphere. The body itself becomes God along with the soul, analogically to
the extent in which it participates in the God given donation of the Holy Spirit. The
analogy of the bodys action in the God given grace of Holy Spirit depends: (a) on the
cease of all natural energies of the body, (b) on the quietness of all in mind and at sense
energies of the soul, to which the body is connected. According to Saint Gregory
Palamas, the separation of the mind and senses from every analogy between God and
the created is an action which can be achieved by faithful people with sufficient effort.
Any analogy should be expelled from the mind along with every other mental energy, so
that the faithful can be prepared to receive God in their hearts.
The analogy can mean the agreement between the inner life of a person and the life that
overlies everything, which is achieved through prayer that releases the acquired world
and constantly rises towards God in a united and unique way. The union with God,
according to Saint Gregory Palamas, is not accomplished indirectly, analogically or
hierarchically, but is direct and evident. The analogy signifies the difference in the
perception of the divine light from the mind and the senses, after the cessation of all
their natural energies. The type, the way and the extent of each mystical theory which
emanates from God, is analogical firstly to the extent of the force and spiritual maturity
of its recipient, and secondly to the cause and the aim which it serves. The nature of the
energy and grace that is provided, however, remains completely of another order,
without any resemblance or analogy with the created nature to which it is transmitted.
The way the Creator comes to rest in every person, is analogical: (a) to the pneumatic
particularity or variation of each person, which becomes obvious by the way he seeks
God, (b) to the extent of virtue and perfection he has reached.

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Everyone can participate in the wealth of deity, analogically to the extent of that
cleanliness which can bring God near them, through Ever-Virgin Mary. The
constitutes an experiential situation at which Virgin Mary
becomes the reason for the rest inside people of all the wealth of deity. The participation
of inferior celestial powers and also of the upmost Cherubim hierarchies, in the divine
love and the thearchical dawn, is analogical to the desire and their uplifted aspect to
Virgin Mary. Without abolishing the analogical participation of celestial hierarchies in
the light of deity, Saint Gregory Palamas interferes very discreetly the mediation of a
more fundamental factor for the achievement of theosis: the uplifted contemplation to
the person of Virgin Mary. The most important prerequisite to participate in the light of
deity, both for the celestial powers and for people, is not the analogy of their hierarchy
but the imitation of Virgin Marys way of life. The divine desire and immaterial love of
the genuinely theoeidi Virgin, constitutes the extent and the analogy of the sincere
tendency to God and the purity of the divine lighting. Through this a person
, .
The stochastic analogy does not lead to the purgation of the heart; only holy quietness
leads to it, of which Virgin Mary gives explicit proof.

- 366 -

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O.............................4
..6
....8

:
1.1.1 ...18
1.1.2 ....23
1.1.3 ...29
1.1.4 ....35
:
1.2.1 ...41
1.2.2 analogia entis
...........................53
1.2.2.1
...54
1.2.2.2
.61
1.2.2.3
62
:

1.3.1 ...69
1.3.1.1 ...69
1.3.1.2 ...70
1.3.1.3 ...72
1.3.1.4 ....72
1.3.1.5 ..73

- 395 -

1.3.1.6 .......74
1.3.1.7 , ...75
1.3.2
1.3.2.1 ...78
1.3.2.2 ...79
1.3.2.3 ..79
1.3.2.4 .80
1.3.2.5 .80
1.3.2.6 82
1.3.2.7 ...84
1.3.3

1.3.3.1
.87
1.3.3.2
.88
1.3.3.3
.89
1.3.3.4 ..90
1.3.3.5 -
...90
1.3.3.6 .91
1.3.3.7 92


.

2.1 ....96
2.1.1 97
2.1.2 .
..100
2.1.3 .101

- 396 -

2.1.4 ..103
2.1.5 .105
2.1.6 ...106
:
.
2.2.1 ..108
2.2.1.1 : .....109
2.2.1.2 .....111
2.2.1.3 . ..112
2.2.1.4 .. .113
2.2.1.5 115
2.2.1.6 ..116
2.2.1.7 118
2.2.1.8 120
2.2.2 ...122
2.2.2.1 .122
2.2.2.2 .123
2.2.2.3 .....124
2.2.2.4 ...125
2.2.2.5 127
2.2.2.6 .128
2.2.2.7 , .....129
2.2.2.8 , .129
2.2.2.9 ..130
2.2.2.10 .131
2.2.2.11 ..131
2.2.2.12 ..132
2.2.3 .134
2.2.3.1 ..135
2.2.3.2 136
2.2.3.3 ......137
2.2.3.4 ....139

- 397 -

2.2.3.5 140
2.2.3.6 .141
2.2.3.7 .142
2.2.3.8 .143
2.2.3.9 ...144
2.2.3.10
..145
2.2.3.11 ..147
2.2.4 ...148
2.2.4.1
.149
2.2.4.2 ...150
2.2.4.3 : ) , ) ....152
2.2.4.4 ......154
2.2.4.5 .....156
2.2.4.6 160
: ()
2.3.1. -..161
2.3.1.1
....162
2.3.1.2 ...164
2.3.1.3 ...168
2.3.1.4 .170
2.3.1.5 175
2.3.2 , ..177
2.3.2.1 ,
.178
2.3.2.2 ....180
2.3.2.3 ...182
2.3.2.4 ....183
2.3.2.5

..186

- 398 -

2.3.2.6
..187
2.3.2.7 188
2.3.3. .....191
2.3.3.1 .....193
2.3.3.2 ...197
2.3.3.3 ............201
2.3.3.4 .203
2.3.3.5 ....204
2.3.4. ...207
2.3.4.1 ..209
2.3.4.2 ...211
2.3.4.3 ...214
2.3.4.4
....217
2.3.4.5 .219
2.3.4.6 222

: ()
2.4.1 ....................................................223
2.4.1.1 ..225
2.4.1.2 ..226
2.4.1.3 ..229
2.4.1.4 , ..231
2.4.1.5 ..234
2.4.1.6 238
2.4.2. Filioque..240
2.4.2.1 ..242
2.4.2.2 ....245
2.4.2.3 247
2.4.2.4 ...249

- 399 -

2.4.2.5 .251
2.4.2.6 ...252
2.4.2.7 , 253
2.4.2.8 .....255
2.4.2.9 .256
2.4.2.10 ..257
2.4.3 ...259
2.4.3.1
260
2.4.3.2 .262
2.4.3.3 ...264
2.4.3.4
....266
2.4.3.5 ....269
2.4.3.6 ...272
2.4.3.7 274
2.4.3.8 ....275
2.4.3.9 .....276
2.4.3.10 ..277
: ()
2.5.1 ...279
2.5.1.1 .......282
2.5.1.2 .284
2.5.1.3 ..285
2.5.1.4 .287
2.5.1.5 ..289
2.5.1.6 ....290
2.5.1.7 292
2.5.1.8 .294
2.5.1.9 .295
2.5.1.10 ..297

- 400 -

2.5.2 ....299
2.5.2.1 300
2.5.2.2 .302
2.5.2.3 , ...303
2.5.2.4 ..305
2.5.2.5 306
2.5.2.6 ...307
2.5.2.7 ....309
2.5.2.8 ..311
2.5.2.9 313
2.5.3 , ...315
2.5.3.1 .............................................316
2.5.3.2 ..318
2.5.3.3
.322
2.5.3.4
..325
2.5.3.5 ..328
2.5.3.6
..331
2.5.3.7 ..332
2.5.3.8 335

6.1
......................................................................................................................................337
6.1.1 .......338
6.1.2 ..........................339
6.1.3 .340
6.1.4 ...342
6.1.5 ..343
6.1.6 ....344
6.1.7 ..345

- 401 -

6.1.8 .347
6.1.9 .348
6.1.10 .349
..352
CONCLUSION..360
....367
.369
..395

- 402 -