By Nikoloz Gurgenidze
Relations between the Ecumenical Patriarchate and Lutheran Theologians in XVI century and doctrinal problem of Filioque in the theological dialogue
მსოფლიო საპატრიარქოს ურთიერთობა ლუთერან თეოლოგებთან XVI საუკუნეში და Filioque-ს დოგმატური პრობლემა საღვთისმეტყველო დიალოგში
Οι σχέσεις του Οικουμενικού Πατριαρχείου με τους Λουθηρανούς Θεολόγους κατά το ΙΣΤ' αιώνα και το δογματικό πρόβλημα του Filioque στον θεολογικό διάλογο
Introduction
The relations between Orthodox and Lutherans in the sixteenth century is less known, because many assure that in the period of the Reformation, the dialogue of Lutheran theologians was only with the Roman Catholic Church. There are not many documents, which could help people understand how these relations had been developing in this period. We will see that after the theological conflict between the Roman Catholic Church and German theologians, the Reformation had begun, and hence, some Lutherans looked towards the Ecumenical Patriarchate. The reason for the interest of these Lutheran theologians was that, in Eastern Christianity there was a different ecclesiological understanding about administration of the church, authority of the Patriarch, etc. In the dialogues of Luther with Catholic cardinals, arguments from his side were sometimes based on Orthodox Ecclesiology about the role of the First Bishop in the Church. Philip Melanchthon had very close relations with the Ecumenical Patriarchate, because he was hosting the patriarchal deacon in his house, thus having the possibilities to discuss about Orthodox theology. In the period of the Ecumenical Patriarch Hieremias II, there was an important and interesting theological dialogue. Totally three theological letters were concluded on important matters, but apart from these, there were also other letters about general issues. Those theological epistles were written in both Greek and Latin side by side in the edition of Lutheran theologians “Acta et Scriptra Theologorum Wirtembergensium et Patriarchae Constantinopolitani D. Hieremiae: quae utrique ab Anno MDLXXVI usque ad Annum MDLXXXI de Augustana Confession iter se miserunt: Graece & Latine ab ijsdem Theologis edita”. We can find entire conversations between the Ecumenical Patriarchate and Lutheran theologians.
I think this topic is of great importance for the Orthodox and Lutheran world because the theological dialogues allow us to recognize our mistakes and to try to find a solution. This research paper will focus primarily on the doctrinal issue of the procession of the Holy Spirit (i.e., the “Filioque”), which had different understandings in Western and Eastern Christianity. The theological positions of the Ecumenical Patriarchate were based on the Seven Ecumenical Councils and the teachings of the Church Fathers. The positions of the Lutherans were also based on the Ecumenical Councils and the Church Fathers, but the understanding was different on both sides. During this dialogue in the sixteenth century, though agreement was not found in all issues, there were still many topics in which agreement was found. It is my hope that this paper will shed light upon this dialogue once again, and that both sides will seek to solve problems together with love and peace “ut unum sint”.
Ecumenical Patriarch Joasaph II the Magnificent and His Relations with Lutherans
After the fall of Constantinople by the Ottomans in 1453, the Ecumenical Patriarchate was in a very difficult situation under the Islamic government. All Christian emperors and leaders had died. The majority of the Byzantine people had either died or had been exiled. The isolation of the Orthodox world was one reason which made some problems in the relations with the Western world. This isolation was due to the Islamic Government having sovereignty over all of the Orthodox Patriarchates. In the sixteenth century the Ecumenical Patriarch was Joasaph II otherwise known as the “Magnificent”[1]. During the development of the ecclesiastical situation and confrontation of problems, he was interested in the religious situation of western Christianity, especially in the Reformation and movement of Martin Luther[2].
The reformers were sometimes trying to change parts of Roman Catholic theology, for example abolition of monastic life, the ordination of bishop, iconoclasm, a new understanding of the Holy Eucharist, etc. All of these created obstacles for the dialogue between the Orthodox Church and the Lutheran reformers. Lutherans were thinking that the Orthodox Church could be allied with them in the religious conflict, because in this period there had already been a schism between the Orthodox and the Roman Catholic churches. With an exception of Melanchthon, Luther had ideas about the Orthodox Church. During one meeting with Roman Catholic Theologian Eck in 1519[3], Luther argued that in the east there is one Orthodox Church and this Church never accepted the Primacy of Pope, because they argued that it is against Holy Tradition. He asserted that the Orthodox Church recognizes solely Christ Himself as the head of the Church, and that not just anyone can be the head of the entire Church. However, for one to become the bishop of Rome only signifies a place of honor[4] as the first in the hierarchy of Bishops. In the discussions against Papal Primacy, Luther agreed with the Orthodox understanding, stating that it was closer to the Holy Tradition of the Ancient Church which had its beginning with Christ and His Apostles[5]. The humanist movement helped also for the development of relations between Lutherans and Greeks, because in this period Greek was used as an important language and theology was highly esteemed by the people of the day. Melanchthon was also a member of the humanist movement. The interest of the Lutherans was not just about theological or in general doctrinal issues, but also the structures of the Orthodox church, episcopal polity and order[6].
During the Reformation in western Christianity, the Ecumenical Patriarch Joasaph II sent his deacon Dimitrios Mysos from Thessaloniki to Wittenberg, to see what was happening in reality and meet with the Lutheran leaders, because in the East there was different information being disseminated. This was a good approach for Melanchthon to meet delegate from the Ecumenical Patriarchate in 1559. Deacon Dimitrios had purpose to collect information about Reformation in Germany, he stayed almost six months with Lutheran theologians. During those six months he was living at the Melanchthon’s home, so they had possibilities to discuss more and more about their theology. The first step of Melanchthon was the presentation of the Augsburg Confession, which was written in German and Latin. Dimitrios helped him to translate it into Greek and sent it to Joasaph II[7]. During this period Mysos wrote one letter to Patriarch in which he underlined the similarities in the fundamental theological issues between Orthodox and Lutherans[8]. After the finishing of this mission in Germany by Dimitrios Mysos, he left his Lutheran hosts and went to Constantinople. Philip Melanchthon gave him the Augsburg Confession in the Greek language and one letter he expressed his happiness and gratitude towards the Ecumenical Patriarch. One of the most important parts of this letter is the statement that the Lutheran Reformation follows the Holy Scriptures, doctrines, traditions, and teachings of Fathers[9]. He expresses hope that they will have communications and possibilities of exchanging ideas[10]. A response from the Patriarchate of Constantinople never came[11], however the relations of Lutheran Theologians with the Ecumenical Patriarchate did not finish here, but the successor of the Patriarch Joasaph, Hieremias II, continued in this way, initiating serious theological dialogue with German reformers.
Ecumenical Patriarch Hieremias II and his relations with Lutherans
The second step for the development of relations between Lutherans and the Ecumenical Patriarchate starts when the Emperor of the Holy Roman Empire Maximilian II sent his Lutheran ambassador David Ungnad to Constantinople. He visited to the Ecumenical Patriarch Hieremias II and expressed Lutherans’ interest about relations and gave the Greek translation of Augsburg Confession (Augustana Grecae) which was written by Philip Melanchthon in 1530. For the meeting with Patriarch, ambassador said: “He (the Patriarch) read it immediately in my presence with great pleasure and gave it to the elders and monks, who were there, to read. Then the Patriarch read out five chapters to be examined in a loud voice. He even promised, after an exact examination of the confession, to write his opinion down, But I (the Patriarch) suspect that there will be very many doubts or differences[12]”. In the discussions there were many theological issues, for example the “De Processione Spiritus Sancti”, which will be examined by this research paper[13]. The whole those theological letters between Lutheran Theologians and the Ecumenical Patriarchate are in the published work in Latin and Greek languages in “Acta et Scriptura Theologorum Wirtembergensium et Patriarchae Constantinopolitani D. Hieremiae: quae utrique ab Anno MDLXXVI usque ad Annum MDLXXXI de Augustana Confession iter se miserunt: Graece & Latine ab ijsdem Theologis edita – Acts and Writing of the Württemberg Theologians and the Patriarch of Constantinople, Dr. Jeremiah, which Were Held from 1576 to the Year 1581, Concerning by the Same Theologians”, in Württemberg in the official publishing house of Johannis Cratonis in 1584. In the discussions between Orthodox and Lutherans, the advisors of the Ecumenical Patriarch Hieremias were Ioannes Zygomalas, Theodosios Zygomalas (Protonotarios), Leonardos Mindonios, Bishop Damaskinos of Stoudites, Bishop Metrophanes of Veroia, Priest – monk Matthew and Gabriel Severos[14]. In the other side the letter was writing usually together, by some Lutheran theologians, Eberhard Bidembach, Iacobus Andreae, Ioannes Magerius, Iacobus Heerbrandus, Theodorus Sneppfius, Lucas Osiander, Stephanus Gerlachius, Ioannes Berntius, Gulielmus Holderer, Ioannes Schoppfius, and Martinus Crusius. Philip Melanchthon, as editor and author of Augsburg Confession did not participate in those discussions, because in 1560 he had died already, while the theological relations with the Ecumenical Patriarch Hieremias started in 1574 when Martinus Crusius[15] and Jacob Andreae wrote the first letter to the Patriarch on September 19. Those relations were the opening of closed doors between western and eastern Christianity after the Council of Ferera – Florence (1438 – 1439). Indeed, this fact was not pleasant movement for the Roman Catholic Church, because Vatican had excommunicated them, so there was procession and possibilities of unity of Lutherans and Orthodox. The document “Acta et Scriptra” was used by the Roman Catholics against the Lutherans, because this was the step for the breaking of silence between two Christian worlds[16].
On September 9, 1574, Lutheran theologians wrote the first letter in Greek and Latin to the Ecumenical Patriarch Hieremias II. In this letter, Crusius and Andreae inform the Patriarch that they send the book which is composed by Lutheran theology where there are some chapters to be shown to Constantinople on Lutheran’s positions. They underlined that they were following the teaching of the Christian Church, “Furthermore, I am sending you a little book that contains the main parts of our entire faith, so that Your Holiness may see what our religion is, and whatever we agree with the teaching of the churches under the jurisdiction of Your Holiness”[17].
On March 20, 1575, Andreae and Crusius sent the second letter where they expressed thanks because in the same year Patriarch had sent one letter, but also about communication with them. In this letter, the Lutheran theologians were speaking about situation in Germany and Martin Luther’s “zeal for truth”. Before Patriarch gave answer to Lutheran theologians about Augsburg Confession, his advisor Theodosios Zygomilas who was also Protonotarios (the first of the ecclesiastic of the Synod) in the Patriarchate, sent letter on November 15, 1575, where he informed them that they will have official answer from the Patriarch Hieremias.
In the answer in March (probably) 1576, Patriarch Hieremias II wrote one page letter where he express pleasure about letters from “wise German men and spiritual sons”. Those letters he calls “awaited” and proposes the “theological dialogue” between them and he express idea for the unity of churches and says: “Would that you might be of like mind with our Church of Christ, so that if truly and with all your hearts you do works, great joy will be in heaven on earth, for the unity of each other church, which we hope will be for the glory of Christ[18]”.
With the next letter starts already the theological conversation between Orthodox Church and Lutheran theologians. On May 15, 1576,[19] Patriarch Hieremias writes the official position about the Augsburg Confession almost in 90 pages. This paper focuses on the doctrinal theology, especially teaching about the procession of the Holy Spirit – Filioque. Hence, in the first answer of Ecumenical Patriarch about Lutheran faith, in the first article about God, he starts with the First Ecumenical Council of Nicaea (325) and its dogmatic teaching. The original text of Augsburg Confession has not been reported about the procession of the Holy Spirit from the Father and the Son, but Patriarch underlines that, probably he thought that, because one of the reasons of schism between eastern and western Christianity was this teaching, so he wanted to be sure that they do not follow this teaching. After that Hieremias gave the full text of Nicene – Constantinopolitan Creed. He says that: “this is the treasure of the true faith, which was sealed by the Holy Spirit[20]”. In this letter of Patriarch Hieremias spoke about thirty theological issues[21]. In this last paragraph Patriarch Hieremias wrote the most important idea about unity of churches: “O most wise German men and beloved children of our humble self, since, as sensible men, you wish with your whole heart to enter our most Holy Church, we, as affectionate father, willingly accept your love and friendliness, if you will follow the Apostolic and Synodal decreed in harmony with us and will submit to them. For then you will be indeed be in communion with us, and having openly submitted to our holy and catholic church of Christ, you will be praised by all prudent men. In his way the two churches will become one by the grace of God, we shall live together hereafter and we will exist together in a God-pleasing way until we attain the heavenly kingdom. May all us attain it in Christ Jesus, to whom belongs glory unto the ages, Amen[22]”.
Almost one year after the epistle of Ecumenical Patriarch on June 18, 1577, Lucas Osiander, Jacob Andreae, and Martinus Crusius wrote to the Patriarch two letters. This is interesting characterizes when the Lutheran theologians give to Patriarch for himself: “Nothing could have been more joyful, nor desirable, than that written by the excellent man, holding the highest degree of office, Father and most reverend Bishop[23]”. They were expressing big joy about the theological letter and teaching of the Orthodox church. Here they agree that anything cannot be changed by the human mind in the truth faith, as Patriarch underlined, neither one letter cannot be changed, and they gave one example, even an angel from heaven should be anathematized, if he will preach something other than the confessed truth. With this letter they wrote also the answer to the theological issues and differences. Letter of Lutheran theologians includes issues[24]. The first argument of Lutheran theologians about Filioque was, that in the First Ecumenical Councils there was not any article about procession of the Holy Spirit from the Son also, but it does not mean that it cannot be true. They gave also one example from the Gospel of John where Christ says that: “When the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth who proceeds from the Father…” (John 15:26), after that they ask, how could we say that Holy Spirit does not proceeds and from the Son, when this example is so clear, and add that if the Spirit is truly Spirit, it means that procession can be from the Son also. They set some questions according to the New Testament and argue that of Holy Spirit. For example one of the questions is: “If the Holy Spirit is that most efficacious power and almightiness of God, through whom everything has been created, then it is absolutely necessary he Proceeds from the Son also[25]”. German theologians underline that they believe in the equality of the Father and the Son, so it means that they have same power. For them it is not possible to believe that Holy Spirit proceeds from the Father through the Son, and they characterize as impossible. Also, in the letter there is a teaching of Saint Cyril of Alexandria, when he was speaking about Holy Spirit’s nature. They agree with Roman Catholic Church in this theology and underline that the words through (διά) and from (έκ) should be understood in the same way.
On May 7, 1579, Ecumenical Patriarch Hieremias II sent next theological letter. The letter is divided into seven chapters and one hundred subchapters in almost sixty-five pages[26]. In this letter there was so deep Orthodox theological interpretation of Filioque. In the first subchapter Patriarch starts to give one better understanding difference between “procession - εκπόρευσις” and “sending - πέμψις”. He underlines that the procession is the hyspostatic existence of the Holy Spirit just from the Father who is cause. The sending has little bit different understanding in the doctrinal theology and he says that it is sending of the Holy Spirit as “on a mission in time”, so in this case it could be in both, from the Father and Son. He argued that the Holy Spirit could send also the Son, but not proceed[27]. In the question of Lutherans how can be proceeded only from Father the Holy Spirit, he answers with the biblical passages: Luke 4: 18, 24: 49, John 15: 26, 20, 21-23, Acts 2: 1-4, Titus 3: 6. As the Patriarch explains that it is important to understand every word and translate the deep meaning. In those passages there is not the word which expresses the procession (εκπόρευσις) from the Son the Holy Spirit, but sending (αποστολή or πέμπψις). Here it should be underlined the Gospel of John in Greek, which shows exactly the same case, the separation between procession and sending: “ὅταν δὲ ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω (send) ὑμῖν παρὰ τοῦ πατρός, τὸ Πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται (is proceeded), ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ” (John 15: 26). In the second subchapter Ecumenical Patriarch gave some other examples from the Acts of Apostles where it is clearly mentioned that Christ has received from the Father the Holy Spirit, so in the Gospel of John when Christ met to Apostles after the Resurrection, He send the Holy Spirit to the Apostles, but it happened not from the Son, but through the Son. In the question of Lutheran theologians from the doctrinal teaching of Cyril of Alexandria he gave answer from Cyril’s work, when he speaks also about procession only from the Father and he call as the “Spirit of God the Father”. Also, one other example which is from the theological work of Saint Athanasios, he underlines that the Holy Spirit is proceeded from the Father, but though the Son because it is His characteristic. In the Lutheran’s argument from the Saint Athanasios where he used the Greek word “έκ”, Patriarch says that it was when great Athanasios was speaking against Arians where they were teaching that Holy Spirit and Son were creatures, and for the emphasizing of the equality he used this word. So, as we understand it was one “technical” term, he wanted to underline that the Holy Spirit is also ομοούσιος (homoousios – same essence) with the Father and the Son. Patriarch Hieremias remember them that Saint Athanasios argued that “the Holy Spirit proceeds from the Son, but is given and granted to the created world”. In this case there was the different understanding of sending and procession, exactly this thing underlined the Ecumenical Patriarch. In the letter he tried to make understood that in the Holy Triune God, there are three persons, Father, Son, and Holy Spirit, so they have same ουσία (essence), but different υποστάσεις (substantia), it means that they have different hypostatic existences, the hypostatic capacity of the Father is to be unborn(αιτία), to give birth to the Son and to proceed the Holy Spirit, the hypostatic capacity of the Son is to be born by the Father (αιτιατά), and hypostatic capacity of the Holy Spirit is to be proceeded from the Father (αιτιατά). Patriarch rejected the argument about unity of υποστάσεων (hypostases), unity of the Holy Trinity is expressed in the same ουσία (essence) and not in the same υποστάσεις (hypostases). If we cannot separate and mix the υποστάσεις (hypostases) of the three persons of the Holy Trinity, there is one doctrinal problem, which makes one God without three υποστάσεις (hypostases or persons), so it means that there is not Holy Trinity[28]. Subsequently Patriarch Hieremias gave examples from the doctrinal teaching of the first Six Ecumenical Councils, after that there are some teachings of the holy fathers of Church[29]. In the conclusion, Patriarch Hieremias writes: “Finally, having understood Orthodoxy from the Holy Scriptures, come enter into it with all your souls, O wise and sagacious men, and put far away from you every irrational innovation, which the host of Ecumenical Teachers and of the Church has not accepted. For thus, both you will be worthy of blessings. You, as obeying your leaders and submitting to them (Heb 13: 17) and not “disputing about words which does no good” (2 Tim. 2: 14)…. And since we have agreed on almost all of the main subjects, it is not necessary for you to interpret and understand some of the passages of the Scripture according to Christ our God, who is truth itself. And we, that is, our Church, keep these truths and uphold them[30]”.
On June 24 or July 7, 1580 Lutheran theologians[31] sent letter as the second theological answer almost one hundred pages. The main letter is divided into eight chapters, about the Fathers and Scripture, the procession of the Holy Spirit, Free Will, Justification by faith and good works, The Sacraments, The Invocation of the Saints, Monastic Polity of Life, and Epilogue.
In the first subchapter about the procession of the Holy Spirit Lutheran theologians agree absolutely with the teaching of seven Ecumenical Councils and underline the Godhead of the Holy Spirit, so in this part of theology both sides are come in agreement that Son and Holy Spirit are equal with the Father, just there is difference between hypostasis. In the disagreement they argued that the eternal procession and sending in time is same thing, but also if everything was made by the Son, Holy Spirit is “the finger of God” (Luk. 11: 20), so their question is: “if the same eternal virtue and power (which is the Holy Spirit) was not proceeding from the Son also?[32]”. Their first argument is from Latin theology, which includes one passage from the Gospel of John: “I and the Father are one”, according to German theologians it should be understood as procession of the Holy Spirit from the Son also. They agree that in the Holy Trinity there is one source, the Father, who is the first, but procession can be done from both persons of the Trinity. Lutheran theologians think that if somebody does not agree that Holy Spirit is proceeded from the Son also with the same way, it means that we have two Spirits, which is wrong. In the next subchapters German theologians gave example for the different interpretations of the Gospel of John. Also they do not agree in the differences of word διά (through) and έκ (from), they think that it is absurd matter, but also they argue that if somebody does not agree in Filioque, the reason which there will be is that in Trinity there will be two Christs. Their argument is that any Ecumenical Council did not oppose the Filioque, arguing that maybe the Councils did not validate this teaching about procession of the Holy Spirit, but it does not mean that Ecumenical Councils rejected.
On 06.06.1581 (Lat) or 05.06.1581 (Gr) Patriarch Hieremias gave other theological answer to Lutheran theologians in Germany. This letter was written on thirty pages and was divided into five parts[33]. This epistle of the Ecumenical Patriarch starts with the so strange language, he says that Lutheran theologians had taken some passages[34] of Scriptures and Fathers of Church, where they tried to underline the procession of the Holy Spirit and also from the Son according to the New Testament and Patristic theology. And then he says: “We wonder, then, if indeed by abandoning the obvious and explicit passages of Scriptures and the Fathers, which distinctly state and submit that the Holy Spirit proceeds from the Father alone, which may have another meaning and have been understood by the Fathers in another way, you might have changed to serve your own purpose!”[35] Afterwards, he underlines that in the teaching of Saint Augustine there is not any position of the procession and from the Son. Patriarch says also that he did not want to reply and do not give answer after those positions of Lutherans, but he wrote the last letter about theological issues. In the next part, he speaks why Orthodox Church cannot accept in this teaching. According to the Ecumenical Patriarch there is not just spirit, but the Holy Spirit and he gives some characteristic terms from the Fathers of Church, for example: “spirit of truth, of sonship, of grace, of wisdom, of prudence, of knowledge, of piety, of will, of might”, etc. He tried to definite different between sending and gifts. Patriarch thinks that misunderstanding in this part of theology can be caused “a turning away”, he argued that gift is not the hypostasis of the Holy Spirit and the sending existence. Patriarch brought some passages from the Patristic theology, exactly these passages, which Lutheran theologians had brought and gave explanation how should be understood. For example, Saint Cyril of Alexandria says: “the Holy Spirit, on the one hand, is poured out, that is, He proceeds from the God and Father”. He underlines that procession and giving gift are not same thing, and gave one explanation: “if the gift of the Holy Spirit and the procession are the same, then through the procession, which is single, the gift will also be single, or through the gift which is diversified, the procession will be diversified. Moreover, the former, the procession, is single; while the latter, the gift, is diversified. But single and diversified are not the same. Consequently, the procession is not the same as the gift[36]”. So, if will be mixed those two, it means that there will be absolutely two different Holy Spirits. The same example gave with the procession and grace, also there is difference between sending and procession, because Christ was been sent and not proceeded, sending in this context means to be born, because according to the Trinitarian theology, the hypostatical existence of Christ is to be born in time and not to be proceeded, so if those differences do not be separated between sending and procession the result is mix of hypostatical capacities, and then Christ and the Holy Spirit lose the hypostatical identity. In the next part of letter he spoke about different kind of gifts of God, and then about nature of the Holy Trinity and difference between hypostases and operation, Patriarch gave some examples from the doctrinal theology of Saints John Damascene, Gregory of Theologian, Justin Philosopher, Maximos, and Cyril of Alexandria. He argued that nature and divine operation are not the same: “therefore, operation is one thing, and person (hypostasis) is another, while the essence is still another. Just as nothing gives birth to itself, thus nothing causes itself to proceed in the matter of existence. The person who gives birth is distinct from that which is born. He who causes procession is distinct from him who proceeds. The Son is one thing, and the birth of the Son is another. The Spirit is one thing, and the procession of Spirit is another. The existence of God is one thing, and the condescension of God is another. And this is what we have to say concerning the procession of the Holy Spirit[37]”. In this last theological letter Ecumenical Patriarch asked to Lutheran theologians do not write again about theology but just for friendship, because the agreement on those subjects could not be found.
In December 1581 Lutheran theologians, Eberhard Bidembach, Iacobus Andreae, Ioannes Magerius, Iacobus Heerbrandus, Theodorus Sneppfius, Lucas Osiander, Stephanus Gerlachius, Ioannes Berntius, Gulielmus Holderer, Ioannes Schoppfius, and Martinus Crusius wrote last epistle to the Ecumenical Patriarch Hieremias II. They divided this letter in eleven parts. About procession of the Holy Spirit from the Son also, they underlined again argued that the separation of difference between sending and gifts is wrong, because German theologians argued that Holy Spirit is the power of God and the procession happened and before ages, not just in time. In the final part of this letter they gave like recommendation to re-examine their letters and see that Lutherans confession “has been founded truly and undoubtedly and clearly on the Word of God[38]”.
BIBLIOGRAPHY
Books:
- Acts and Writing of the Wittenberg Theologians and the Patriarch of Constantinople, Dr. Jeremiah, which Were Held from 1576 to the Year 1581, Concerning by the Same Theologians” (Wittenberg: Johannis Cratonis 1584).
- George Mastrantonis, Augsburg and Constantinople (Brookline: Holy Cross Orthodox Press, 1982).
- Jaroslav Pelikan, The Spirit of Eastern Christendom (600 – 1700) (Chicago and London: The University of Chicago Press, 1974),
- Nikos Matsoukas, Protestantism (Thessaloniki: Pournaras, 1995), (translation from Greek by Nick from Greek language: Νίκος Ματσούκας, Προτεσταντισμός (Θεσσαλονίκη: Πουρναράς, 1995)).
Articles:
- Richard Janus, The Wittenberg – Constantinople Negotiations in the 16th and 17th Century. A from of Early Ecumenical Dialogue?.
Internet recourses:
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