Fr. John Meyendorff, professor of church history and patristics, has produced in Imperial Unity and Christian Divisions, the second volume in a series on church history published by the Seminary Press of St. Vladimir's Orthodox Theological Seminary, a unique and sweeping view of the early development of the Christian church, which gives insight into the nature of later Christendom, as well as new perspectives on why our history of Christendom came to be so Western-Euro-centric, despite the fact that much of early Christendom was independent of (and in some ways opposed to) the western/Nicea/Romish orthodoxy that has dominated the church historically, politically, and theologically for the past thousand years.

Of course, early Christianity grew up in the Mediterranean basin, based on missionary activity out of Palestine through the Roman imperial world largely via trade routes. This part of history is well known, and it is no surprise to us -- the history of Christian development from Jerusalem to Rome to the rest of Western Europe is the best-documented and most-often-repeated form of history. And, as Rome was the centre of the 'civilised world' at the time of the New Testamentary developments, this makes sense from a political point of view. However, while people were heading toward Rome and other points west, there were simultaneous missionary and expeditionary activities to the north, east, and south.

Meyendorff recounts the early and continuing development of the church in Africa, Asia, and non-Roman Europe in addition to the developments within the Roman Empire. Additionally, Meyendorff recounts in great detail the lesser-studied divisions within the Roman Empire, the struggles for dominance between senior sees (Rome struggling for dominance; Constantinople arising as a power when the political centre of gravity shifts to the East; Alexandria striving to maintain at least second priority worldwide and unhappy at being relegated minority status). The impact of geography, the dissemination of theology, hymnody, and scripture along trade routes, the development of independent structures of the church outside the Roman/Byzantine Empires -- these are parts of the grand diversity of Christian history which is often neglected by both Catholic and Protestant historians, who, due to language barriers (few scholars read Syriac, Coptic, etc., today, languages required for careful study and understanding of these other Christian branches; even fewer scholars knew these prior to the last few generations of researchers), the unavailability of texts, and simple cultural and geographical ignorance, were unaware of the foundation and continuation of Christian communities beyond the Roman imperial borders. Also, in the intellectual prejudice against the East, all non-Roman Catholic or Protestant groups in Africa, Asia, and Northern Europe were lumped together as 'Orthodox' or 'Eastern Orthodox', as if this were one uniform, monolithic group for whom this description would be adequate.

This is a part of history that is of vital importance for study today, as it helps clarify the issues that were at the heart of so many things taken for granted today, but which beg further study and understanding. Early creedal understanding cannot be gained unless the controversies, many of them Eastern in origin (both intellectually and geographically), are understood in the context in which they arose, and not simply in the polemical exposition laid out by the more-victorious Western scholars. Canonical development likewise cannot be understood without an examination of the world in which the canon was formed, and without an understanding of what was left out of the canon. (I would argue, as I did in a previous review, that what was left out of the canon is important to study to help put the canonical scriptures in greater perspective.)

Meyendorff writes with care toward developing a comprehensive view of the church universal. Despite claims to universality given by creeds of Western churches, or mandates and charges given to particular sees or scriptures, there is in fact no universality of Christianity without the inclusion of the study of these divers and unique forms of Christian worship and belief. In conjunction with Meyendorff's other writings, a broader view of the church can be gained than is generally available in most popular or scholarly texts on church history.

This is a fairly dense text. For long stretches of the narrative, new characters are introduced with each paragraph, and the narrative flow can become confusing without keeping the various missionaries, bishops, church-planters, emperors and kings straight. Likewise, the geography becomes very confusing, as the text introduces lands and polities generally unfamiliar to Western readers, and Meyendorff strives to maintain historically-contemporary consistency, which means, if a kingdom comes to have a new name during a new period, Meyendorff will then use the new name, but not always with a reference back to the old kingdom, etc.

Plan to read this book twice for true understanding, but much can be gained from one reading, too.

The late Father John Meyendorff was a deeply knowledgeable historian of Christianity, who, unlike most of his peers was Orthodox, but also of the west. Church history has lost a major scholar and writer.
The material in this volume covers a period during which the Roman government at Constantinople sought to unify the church. Unfortunately, many regions (Egypt and Syria, as well as those areas which had never been part of the empire) were hostile to theological developments championed by by the government and to the position - second in the pentarchy of patriarchs, after the pope - that the councils decreed. This estrangement was a major factor in the spread of Islam.
There is also an excellent summary of Christianity in areas that had never been in the empire. (Persian, Caucassian, Armenian, etc.)
It is very unfortunate that volumes 2 and 4 are the only ones to appear of a projected six volume history. I sincerely hope that someone will be found who is capable of completing this work at the level of the two already published volumes.

Jean Meyendorff
Fr. john, of blessed memory, a master of patristic and dogmatic theology is qualified to give us a skillful tour through the maze of these schismatic centuries. A fellow of the Guggenheim Memorial foundation, Fr. John had an opportunity to perfect his in depth study on the history of the Church during its critical years 450-680.

History of the Church Dogma
To write a record of these schismatic and tiring years of the Church, when thousands of Egyptians and Syrians paid their life in defense of their miaphysite belief of the hypostatic union of Christ's incarnate nature, the ecclesiastic history writer needs to master Christology. Fr. john, revised and published his other gem "Christ in Eastern Christian Thought", qualifies what he wrote about Christological developments during these centuries.

Setup of the empire and Churches
A systematic account of Church-state developments are narrated masterfully in chapters I,II,and III. In chapters IV you will enjoy understanding the cultural variety of the Greek east and its founding Churches, and their robust theological traditions. Chapter V will give you a glimpse of the Latin west.

Chalcedony and its aftermath
chapter VI recounts in a relatively unbiased tone this critical time of the Church and Empire.The age of Justinian is a pleasure even if of a sour epoque, the modus operandi of Justinian and his ingenuus wife Theodora left their imprint, not only in Ravenna's St. Vitale glorious mosaic, but in the memory of Christianity.
chapter VII explains how Constans II tried to establish Ravenna as the center of Imperial Christianity.

Byzantine papacy and pope Gregory
Here you will see the first pontiff Maximus, the Byzantine Emperor striving to keep unity of a "Standard Orthodox" faith from the Henoticon to the three chapters, and the great 'monophysite Orthodox' contra the dyophysite orthodox.

New Vocabulary, Ancient personalities?
Yes, indeed, entertaining and confusing. What about monothelites and Monoenergism, and all the other monos, theopaschites, akoimetai, hesycasts, iconoclasm, and all the other ism's.
Can you distinguish Severus of Antioch from that of Asmonien? Or,all the Al's; Al-Harith, Al-Mundhir,and Al-Noman ;Arab kings who influenced the Christian East?

400 pages of ecclesiastics
This is the only honest concise eastern Church record that is available at hand, with enlightening analysis of the Holy Church of the East as Neil calls it without pain wrestling with Grillmeir et al. (History of Eastern Christianity, by the eminant coptologist;late Aziz S. Atiya is out of print.)
As Jaroslav Pelikan describes Fr. John "There are very few scholars in the East or the West who would be in a position to undertake this assignment. And that is, of course, precisely what John Meyendorff is."

This is an excellent buy for the serious amateur history buff, especially those interested in the interplay of medieval religious and political factions in 14th century Europe. Meyendorff does a superb job of describing how Byzantium maintained its political influence despite its declining economic and military prowess. His focus is on Constantinople, but the intrigues of Russia, Lithuania and to a lesser extent Poland in the struggle for supremacy in Great and Little Russia are described also. He also deftly describes the ecclesiastical tension between the Papacy and the increasingly authoritarian Patriarch in the "Second Rome." For the price, this is one of the better buys out there for a medieval history afficionado.

In Christ in Eastern Christian Thought, the late Fr. John Meyendorff provides an understandable and insightful analysis of the intricate Christological debates of the early Church. Beginning with the 5th century, Fr. Meyendorff shows historically how the answer to "Whom do men say that I am?" has a profound affect on humanity's salvation and the quality of Christian life. He shows how, what may seem to some, complex and dry doctrine is intricatately connected with everyday life and practical matters. Christology is therefore bound up intricately with issues such as salvation, asceticism and deification. He also shows how the iconoclastic controversy was really also a Christological issue, and that the "Triumph of Orthodoxy" and Restoration of the Icons was the fruit of the articulation of the previous Ecumenical Councils. Although a student new to Church history may have to read some sections of this book more than once to begin to understand the issues, its reading is well worth the effort.

A clear and well-written history of the major interaction of East and West at the height of the largest and most divisive split in the Church.

Excellently written. Provides a wealth of information on the events surrounding schism of the Papacy and the East.

This is the only book that I have ever read that I would give 6 stars to if I could; the amount of depth that this book has really is quite fantastic. And, what is more, this volume is the first of three volumes, so if one desires to read the entire set, one will have not only a historical understanding of Christianity, but a real insight into the Christian worldview - a real insight into the heart of Christianity.

The way that this volume is divided up is worth noting: the first part deals with more historical and sociological data - movements and the like - while the second section deals with the spiritual insights and understandings of different people at different times. Both sections complement each other quite well. Furthermore, within each section focus is made upon both the Eastern and Western traditions so that one gets a more rounded picture of Christianity.

It is nice, too, to notice the illustrations in the book. Although they are not in color, they are attractive and worth a second and third look. Such illustrations certainly help to portray various Christian understandings just as well as the essays do. After all, " a picture is worth a thousand words."

The essay on Gnosticism is especially worth noting, as it seeks to answer the question of whether Gnosticism is a legitimate expression of the Christian faith. The answer - which is negative - is given in a genuinely thoughtful way, where both similarities and differences are noted. Gnostic scholars of Gnosticism (such as Elaine Pagels) oftentimes do not really appreciate the real differences that existed between Gnosticism and proto-Orthodox Christianity. This essay does a fine job of surveying those differences.

The other essays in this collection are all first rate; the essay entitled "The Spiritual Message of the Great Fathers" is a well written survey of some of the 4th and 5th century Church Fathers. The essay comparing Eastern and Western views on the Trinity is also illuminating, especially since it shows that what has long been fought over between the East and the West (since Photios, in particular - see below) may not be so important.

The only thing that I would have done differently would have been to add an actual essay about the Photian schism - a schism in the ninth century that was led by an Eastern bishop named Photios. The accusations leveled against the Roman Church by Photios are still repeated today; Photios is a saint in the Eastern church but considered a heretic in the Western church. More information on this development and its ramifications for Eastern Orthodox spirituality would have been welcome.

In the end, I would recommend this book to anyone and everyone who has any desire to learn about the Christian faith in both the East and West during Christianity's first millenia. For both the scholar and the layperson, it is a valuable reference guide, sketching out some of the more prominent contours of Christian spirituality.

The late Father John Meyendorff was a deeply knowledgeable historian of Christianity, who, unlike most of his peers was Orthodox, but also of the west. Church history has lost a major scholar and writer.
The material in this volume covers a period during which the Roman government at Constantinople sought to unify the church. Unfortunately, many regions (Egypt and Syria, as well as those areas which had never been part of the empire) were hostile to theological developments championed by by the government and to the position - second in the pentarchy of patriarchs, after the pope - that the councils decreed. This estrangement was a major factor in the spread of Islam.
There is also an excellent summary of Christianity in areas that had never been in the empire. (Persian, Caucassian, Armenian, etc.)
It is very unfortunate that volumes 2 and 4 are the only ones to appear of a projected six volume history. I sincerely hope that someone will be found who is capable of completing this work at the level of the two already published volumes.

Fr. John Meyendorff is generally known as one of the greatest scholars on Orthodoxy of the twentieth century. A professor and dean of St. Vladimir's Orthodox Theological Seminary, he was also author of many texts dealing with Orthodox history and spirituality. This book, 'The Orthodox Church: Its Past and Its Role in the World Today' is perhaps the foundation for understanding his writing.

Originally published in 1960, it was reissued in an American edition in 1981, and is currently available in the revised fourth edition, produced in 1996, four years after Meyendorff's death. This latest edition includes revisions and corrections by Professor Nicholas Lossky.

In our presentation, we will follow the historical development of the Orthodox Church from the apostolic time to our own. It is the interpretation we will give to the stages of this history which will permit the reader to understand the essential dogmatic positions of Orthodoxy. The basic dogmas about Scripture and Tradition, about the Church and about ecclesiastical authority will thus be defined in the opening chapters. At the conclusion of the book, we will return to certain other doctrinal aspects in the forms in which they are expressed today.

This book serves largely as introduction. The purpose is largely to introduce concepts and history of the Orthodox church to a western audience; while it is a common assumption that the first half of Christian history is a shared history between East and West, in fact that history is viewed very differently in the perspective of the continuing Orthodox from the 'traditional' history taught viewed by Roman Catholics or western Protestants.

The Orthodox view is held up in contrast to prevailing Western senses of meaning in Church and Scripture:

'The Orthodox Christian East has always succeeded in avoiding the tragic pitfall of considering any human institution, or even any human formulation of Christian dogma, as being absolute and infallible as such. Indeed, even Scripture is God's word, but spoken by human beings, so that the living Truth which it contains must be understood not only in its literal meaning but also through the power of the Spirit, which inspired the authors and continues to inspire the faithful in the body of the Church.''

Meyendorff is certainly not writing from an objective view. His view is thoroughly Orthodox. Despite the hoped-for unity of Church among the Orthodox, however, Meyendorff presents the reality of different and separate institutions and hierarchies in the past and in the present.

One key theme that is developed early in the book is that the schism between East and West was not due to one event or even one issue -- while the issue over the filoque clause might have been the last straw, in fact the dogmatic and hierarchical issues between Rome and Constantinople were growing in intensity and conflict for centuries before. Like many in the Western churches, Meyendorff speaking from an Orthodox perspective concedes that the final schism need not have happened and probably owed more to misunderstanding rather than deliberate attempts at disunion.

Meyendorff includes brief chapters on the structure of the Orthodox church, Orthodox monasticism, Orthodox relations with Islam, and Orthodox relations with Communist states, particularly in Russia, the largest remaining unified Orthodox church after the fall of the Eastern Empire. Chapters of general principles of faith and spirituality, as well as ecclesiology, round out the discussion of general Orthodox history.

The chapter which has undergone the greatest revision is chapter 8, 'The Orthodox Church Today.' Included in this chapter are subsections on each of the major branches of Orthodoxy, which gives a good sense for the breadth and complexity of the subject. Included are sections on each of the major geographic divisions, which are in communion but independent in administration.

'The Orthodox Church is at present a decentralised organisation, based partly on centuries-old traditions and partly on more modern conditions. It consists of a number of local or national churches, all enjoying an 'autocephalous' status, that is to say, possessing the right to choose their own heads, the bishops (Greek auto-, 'self', kephale, 'head'.)'

These groups cooperate with each other and hold to a common history and sense of liturgy and doctrine, and have participated in councils well past the medieval period. Meyendorff tends to see a new age of Orthodoxy occurring in the shift between nationalism, modernism, and a re-examination of those things which are fundamental and crucial for Orthodox faith.

Professor Lossky provides an extensive postscript beyond the 1981 edition updating the particulars of the autocephalous churches. Among many interesting facts presented is the idea of the Ecumenical Patriarchate of Constantinople's consideration of relocating outside of Turkey -- an astonishing idea, still denied by the local Orthodox church despite its difficulty in dealing with the local, non-Christian government in Turkey that tries to keep the patriarchate from exercising an international role.

In 240 page, an amazing amount of history and general Orthodox principle is contained, distilled, interpreted, and presented in accessible and interesting fashion for general readers, religion students, and theologians.

'With the fall of Communism and the newfound freedom of Eastern Europe, the Orthodox Church is met with new challenges and opportunities. It has become apparent that its history and its current reality are either unknown, extremely unfamiliar, or laden with cliches.'

As it becomes important to understand the culture and history of those countries that are striving in their newly-won liberty to make a mark on the world stage, this book will provide unique insights into how to understand the 100 million + people in the world who hold the Orthodox faith, and how to relate to those people as people of history, faith, and integrity.

As a recent convert from Roman Catholicism to Orthodoxy, I especially recommend this volume of essays, regarding the primacy of Peter, and, by extension, the primacy of the Pope, to any Roman Catholic interested in Orthodoxy. The essays are well researched and well balanced, and give the reader the Orthodox point of view regarding the claims of the Papacy, without resorting to polemics.

I also recommend the book "Rome, Constantinople, Moscow: Historical and Theological Studies" written by Fr. Meyendorff as well as "The Orthodox Church" by Bishop Kallistos Ware for anyone interested in the history of the Church.

There are 32 pages in this booklet, not 187 like stated. Colorful front & back covers illustrate the 12 blocks named for biblical women. Good idea for name sake quilts. Miriam, Eve, Sarah, Deborah, Ruth, Esther, Elizabeth, Mary & Martha, Lydia, Dorcas, Priscilla, and Mary. Very neat and original blocks. I love this book.

This is Meyendorff's great work on St. Gregory Palamas, and it is well deserving of the renown it has gained. Readers with a casual (non-academic) interest in Palamas should refer to Meyendorff's shorter work "Gregory Palamas and Orthodox Spirituality," which has in mind that particular audience. This book is aimed at those desiring an insightful and in-depth knowledge of the saint, and will more than satisfy in all regards.