A brief history of ecumenical councils. IV Ecumenical Council. Recognition of cathedrals by the Church
7.6. The era of the Ecumenical Councils
The 4th to 8th centuries in the history of the Church are usually called the era of ecumenical councils. Ecumenical councils became a unique form of organizing the internal life of the Church. Their origins go back to the so-called. Apostolic Council, held in Jerusalem in 49 AD. e. The pinnacle of ecumenical councils was the IV Ecumenical Council of Chalcedon (451) and the dogma it proclaimed about the God-manhood of Christ. Christological searches and definitions not only in church, but also in political processes, one way or another, are connected with Chalcedon. The entire depth of this era is revealed in the questioning of the meaning of the God-manhood of Jesus Christ as a question about the nature of man and his purpose.
The first councils of the Church were not organized by anyone. Neither the authority of Holy Scripture nor church authorities have ever established regulations for their conduct or given procedural directives. The conciliar principle is inherent in the very “nature” of Christianity: it manifests itself in early Christian communities, in Eucharistic unity, in the election of bishops. The activity of the council, as an exponent of church consciousness, requires spiritual and theological readiness and involves a “risk of faith,” since it is aimed both at formulating a principle and at combating heresy.
In the beginning. IV century The Church faced the Arian heresy. According to O. Clément’s definition, “...heresy is not just an episode in the history of culture, which has long lost its relevance for us. Heresy is an expression of the constant temptation of the human mind, which wants to explain the mystery and ultimately bring it to nothing.”* 6.
Arius, an Alexandrian priest, began to teach that Christ was created by God, therefore different from the Father and not like him. God remains closed in his transcendence. This concept of God was inherited from Greek philosophy. The radical difference between the nature of God and the nature of Christ greatly simplified Christianity, but did not reveal the biblical antinomy about the one God, about the unity and difference of the Son and the Father. According to Arius, Jesus was the pinnacle of creation; he was chosen by God because of his merits as a morally perfect being. If we accept this postulate, then both the sacrament of the Trinity and the sacrament of God-manhood will turn out to be impossible. Humanity, not deified in Christ, cannot claim a real union with God; only moral communication is possible between them, the example of which is Jesus. This rationalization of Christianity, based on abstract constructs, on the one hand, forced the Church, and on the other, gave it the opportunity to express its faith in concrete words and concepts. So it was convened first Ecumenical Council in Nicaea (325).
The Council of Nicea uncompromisingly condemned Arianism, establishing the dogma of the incarnation of the consubstantial Son. This expression of “consistency” constitutes an incomparably significant contribution of the council, because it establishes the fundamental connection between God and creation, God and man. The Nicene definition sparked intense debate that lasted more than half a century. Many remained Arians or semi-Arians. As for the emperors, they, for the most part, supported Arianism: a transcendent and authoritarian God seemed to them a more reliable guarantor of power than a loving and suffering God.
Enormous work on the theological and spiritual deepening and addition of the Nicene Symbol was done by Athanasius, a man of iron will and energy, who, despite exiles, persecutions and arrests, managed to withstand the “Arian turmoil.” After him, the Trinitarian dogma was developed by the Cappadocians. On Second Ecumenical Council , held in Constantinople in 381, the Nicene symbol was supplemented by a member that affirmed the Divinity of the Spirit emanating from God the Father.
Thus, the first theological theme about the Holy Trinity was inextricably linked with Christological definitions. The recognition of Christ as God or man depended on the understanding of the incarnation. The question inevitably arose: does Christ unite God and man, or is there an ontological abyss between them? The acceptance of the Nicene “consubstantiality” was a clear answer: Christ is God, his incarnation was the appearance in him of the Father and the Spirit. However, religious thought does not stop there: if in Christ God is united with man, then how is such a union possible and what role is assigned to man? It is important to understand that the search for answers to these questions was not a search for abstract formulas and was not a reason for speculative discussions. These were reflections on human freedom, his personal effort, his place and role in existence. Hence the activity, and sometimes even passion, with which the discussion took place and dogmas were created.
The Antiochian school played an important role here. In the person of Theodore of Mopsuet and, especially, his disciple Nestorius, the aspiration of the Antiochians towards the “humanity of Christ” was manifested. Nestorius tried to rationalize Christianity. He rejected the recognition of the Virgin Mary as the Mother of God. Bishop Cyril of Alexandria spoke out against Nestorius. A representative of Alexandrian theology, he inherited the tradition that came from Irenaeus and Athanasius, in which the church experience of salvation by Christ is recognized as the criterion of theology. He saw the denial of this fact of salvation and communion with God in Nestorianism. To resolve this dispute, a meeting was convened third ecumenical council in Ephesus (431). It must be said that the atmosphere in which the councils gathered and took place was not always calm. Often (as in the case of the third council), there was an atmosphere of mutual resentment, suspicion and misunderstanding due to differences in shades of thought and use of words. The adoption of a single dogma was preceded by a path of slow harmonization of words and traditions. The condemnation of Nestorius found support not only among the church hierarchs, but also among the church people of Ephesus, Alexandria and Constantinople. The victory of Orthodoxy was expressed in the formulas of the council: Christ is a perfect God and a perfect man, two natures are united in him, the Holy Virgin is the Mother of God.
The disputes subsided, however, as for the mass of Christians, they perceived the deity of Christ much more strongly than his humanity; the difference of natures in Christ was perceived as a rejection of Christianity. This was accompanied by statements about the sinfulness of human nature, where any comparison of Christ with people was considered impious.
This led to the emergence of one of the most significant heresies of Monophysitism. Monophysitism affirmed one nature in Christ, however, a composite one - divine-human, but with a clear predominance of the divine, the dissolution of the human in the divine. Monophysitism arose in Constantinople, from where it was widely declared by Archimandrite Eutyches. The first Monophysite intuition was the glorification of the transfiguration accomplished in Christ. But this has only an eschatological meaning and requires ascetic, ethical and historical realization in man’s own freedom, which Monophysitism denies him. In extreme Monophysite circles, formulations appeared regarding the dissolution of human nature into the divine. Thus, emanation replaces creation, and the salvation of the world turns into its dissolution in the deity. If Christianity became Monophysite, then it would be difficult to affirm the human dimension of history, the creative freedom of man and his divine-human task.
Chalcedon Cathedral (451) occupies a special place in church history. The formula of the Chalcedonian dogma affirms the two natures of Christ in a union “unfused, unchangeable, indivisible, inseparable.” This negative definition has a deep religious meaning: it expresses the very essence of Christianity. God unites with man, but man is not diminished in this unity; he is given a new dimension - the divine-human.
The Chalcedonian “oros” begins a new, Byzantine chapter in the history of Orthodoxy. The See of Antioch was debunked by Nestorianism, Alexandria was significantly weakened after Chalcedon, whose canons, both theological and legal, contributed to the establishment of the primacy of Constantinople, although the prerequisites for this had developed much earlier. However, the decisions of the Council of Chalcedon were perceived with difficulty by many: entire provinces in Egypt. Syria. Asia Minor remained adherents of Monophysitism. finding support both in monasticism and in the episcopate. The emperors of Constantinople pursued a policy of compromise and sometimes open support for the Monophysites, which caused serious disagreements with Rome. In an attempt to preserve the Monophysite East, the Church lost the Orthodox West.
In 533 Justinian convened fifth ecumenical council in Constantinople. This council condemned the teachings of Origen and his student Evagrius and some of the writings of extreme representatives of the Antiochian school. A list of “chosen Fathers” was compiled - the undisputed authorities of the Orthodox Tradition - and the Chalcedonian dogma was confirmed.
As we see, neither Antioch nor Alexandria were able to give a complete presentation of the doctrine. The formula of Chalcedon became the necessary synthesis that the Christian world needed. However, it still had to be revealed in the necessary concepts, it had to establish itself in the church consciousness in new meanings, it was necessary to rebuild all the terminology. This required the fifth and sixth Ecumenical Councils.
Despite the dogmatic definitions of the fourth and fifth ecumenical councils, reconciliation with the Monophysites did not occur. In line with Monophysitism, Monothelitism arises - the doctrine of one will of Christ, divine, absorbing his human will. It was argued that God is the source of all of Christ's human actions. Monifelitism curtailed the full humanity of Christ and deprived him of human will. And again the Church is agitated by disputes and disagreements: the Patriarchs of Constantinople accept monothelitism, which causes a storm of protests in the West. The Monk Maximus the Confessor, a man of tragic fate, spoke in defense of Orthodoxy: after repeated exile, torture and mutilation, he dies without accepting the Monothelite formula. A little earlier, a similar fate befell Pope Martin, who assembled a council of 150 bishops who condemned monothelitism. The emperors supported heresy. However, the Church still needed a final solution to the issue. For this purpose, the sixth Ecumenical Council convened in Constantinople (680 - 681). Monothelitism was rejected, and the Chalcedonian definition was supplemented by the dogma of the two wills of Christ. The further deepening of the Chalcedonian “oros” laid the foundation of Christian anthropology: the affirmation of the integral person and his absolute value became the result of Christological disputes.
Fifth Sixth Council of Trullo (691) was convened to supplement the fifth and sixth councils with its canonical decrees. Its definitions are of a church-legal nature and relate to ritual and cult practice and the regulation of monastic life.
A new stage in the life of the Church is marked by new turmoil and iconoclasm. The original essence of icons was not to depict saints or events of gospel history, but to express certain thoughts about Christ. The icon is associated with the revelation in the church consciousness of the meaning of the incarnation. Icon-making was supposed to provide access to the spiritual world, to a new reality, to stir up the depths of memory. Later, already in the twentieth century, the philosopher Pavel Florensky will write about the “reminiscent meaning of icons,” the ontological characteristic of which is “to be what they symbolize”*. 7
Icon veneration, established in the 7th century. sometimes it took on forms approaching idolatry. As a reaction to this, the iconoclasm movement arose. Some emperors supported the iconoclasts; historians see this as an attempt to find a compromise with Islam, where, as is known, images of living beings are prohibited. Monasticism came to the defense of icons, bearing the brunt of persecution. After the change of power in 787, the Seventh Ecumenical Council , at which the dogma of icon veneration was proclaimed. This dogma was prepared by Orthodox theological thought and, above all, by the work of John of Damascus. He derives his defense of icons directly from the incarnation and divine humanity of Christ. His famous saying: “I honor not matter, but the Creator of matter, who became matter for my sake” - formed the basis for the Christological definition of an icon and icon veneration. This victory is still celebrated on the first Sunday of Lent as the “triumph of Orthodoxy.”
The dogma of icon veneration completes the dogmatic dialectic of the era of the Ecumenical Councils, focused on two main themes of divine revelation: the doctrine of the Trinity and the doctrine of God-manhood. In this regard, the doctrinal definitions of the ecumenical councils constitute the unchangeable foundation of Orthodoxy.
Ecumenical councils are meetings of bishops (and other representatives of the highest clergy of the world) of the Christian Church at the international level.
At such meetings, the most important dogmatic, political-ecclesiastical, and disciplinary-judicial issues are brought up for general discussion and agreement.
What are the signs of Ecumenical Christian Councils? Names and brief descriptions seven official meetings? When and where did it happen? What was decided at these international meetings? And much more - this article will tell you about it.
Description
Orthodox Ecumenical Councils were initially important events for the Christian world. Each time, issues were considered that subsequently influenced the course of the entire church history.
There is less need for such activities in the Catholic faith because many aspects of the church are regulated by a central religious leader, the Pope.
The Eastern Church - the Orthodox - has a deeper need for such unifying meetings of a large-scale nature. Because quite a lot of questions also accumulate and they all require solutions at an authoritative spiritual level.
In the entire history of Christianity, Catholics currently recognize 21 Ecumenical Councils that have taken place, while Orthodox Christians recognize only 7 (officially recognized) ones, which were held back in the 1st millennium after the Nativity of Christ.
Each such event necessarily examines several important religious topics, different opinions of authoritative clergy are brought to the attention of participants, and the most important decisions are made unanimously, which then have an impact on the entire Christian world.
A few words from history
In the early centuries (from the Nativity of Christ), any church meeting was called a cathedral. A little later (in the 3rd century AD), this term began to denote meetings of bishops to resolve important issues of a religious nature.
After Emperor Constantine proclaimed tolerance towards Christians, the highest clergy were able to periodically meet in a common cathedral. And the church throughout the empire began to hold Ecumenical Councils.
Representatives of the clergy of all local churches took part in such meetings. The head of these councils, as a rule, was appointed by the Roman Emperor, who gave all important decisions made during these meetings the level of state laws.
The emperor was also authorized to:
- convene councils;
- make monetary contributions towards some of the costs associated with each meeting;
- designate a venue;
- maintain order through the appointment of their officials and so on.
Signs of the Ecumenical Council
There are some distinctive features that are unique to the Ecumenical Council:
Jerusalem
It is also called the Apostolic Cathedral. This is the first such meeting in the history of the church, which took place approximately in 49 AD (according to some sources - in 51) - in Jerusalem.
The issues that were considered at the Jerusalem Council concerned the Jews and observance of the custom of circumcision (all the pros and cons).
The apostles themselves, disciples of Jesus Christ, were present at this meeting.
First Cathedral
There are only seven ecumenical councils (officially recognized).
The very first was organized in Nicaea - in 325 AD. This is what they call it - the First Council of Nicaea.
It was at this meeting that Emperor Constantine, who was not a Christian at that time (but changed paganism to faith in the One God only before his death, by being baptized) declared his identity as the head of the state church.
He also appointed Christianity as the main religion of Byzantium and the Eastern Roman Empire.
At the first Ecumenical Council the Creed was approved.
And this meeting also became epoch-making in the history of Christianity, when there was a break between the church and the Jewish faith.
Emperor Constantine established principles that reflected the attitude of Christians towards the Jewish people - this is contempt and separation from them.
After the first Ecumenical Council, the Christian Church began to submit to secular governance. At the same time, it lost its main values: the ability to give people spiritual life and joy, to be a saving force, to have a prophetic spirit and light.
In essence, the church was made into a “murderer,” a persecutor who persecuted and killed innocent people. It was a terrible time for Christianity.
Second Council
The second Ecumenical Council took place in the city of Constantinople in 381. I of Constantinople was named in honor of this.
Several important issues were discussed at this meeting:
- About the essence of the concepts of God the Father, God the Son (Christ) and God the Holy Spirit.
- Affirmation of the inviolability of the Nicene Symbol.
- General criticism of the judgments of Bishop Apollinaris of Syria (enough educated person of his time, an authoritative spiritual personality, a defender of Orthodoxy against Arianism).
- The establishment of a form of conciliar court, which implied the acceptance of heretics into the bosom of the church after their sincere repentance (through baptism, confirmation).
A serious event of the Second Ecumenical Council was the death of its first chairman, Meletius of Antioch (who combined meekness and zeal for Orthodoxy). This happened in the very first days of the meetings.
After which Gregory of Nazianzus (the Theologian) took the rule of the cathedral into his own hands for some time. But he soon refused to take part in the meeting and left the department in Constantinople.
As a result, Gregory of Nyssa became the main person of this cathedral. He was an example of a man leading a holy life.
Third Council
This official Christian event of international scale took place in the summer, in 431, in the city of Ephesus (and therefore called Ephesus).
The Third Ecumenical Council took place under the leadership and with the permission of Emperor Theodosius the Younger.
The main topic of the meeting was the false teaching of Patriarch Nestorius of Constantinople. His vision was criticized that:
- Christ has two hypostases - divine (spiritual) and human (earthly), that the Son of God was born initially as a man, and then Divine power united with him.
- The Most Pure Mary must be called Christ Mother (instead of Theotokos).
With these bold assurances, Nestorius, in the eyes of other clergy, rebelled against the previously established opinions that Christ was born from the virgin birth and that he atoned for human sins with his life.
Even before the convening of the council, the Patriarch of Alexandria, Kirill, tried to reason with this obstinate Patriarch of Constantinople, but in vain.
About 200 clergy arrived at the Council of Ephesus, among them: Juvenal of Jerusalem, Cyril of Alexandria, Memon of Ephesus, representatives of St. Celestine (Pope of Rome) and others.
At the end of this international event, the heresy of Nestorius was condemned. This was clothed in the corresponding entries - “12 anathematisms against Nestorius” and “8 rules”.
Fourth Council
The event took place in the city of Chalcedon - in 451 (Chalcedonian). At that time, the ruler was Emperor Marcian - the son of a warrior by birth, but who won the glory of a brave soldier, who, by the will of the Almighty, became the head of the empire by marrying the daughter of Theodosius - Pulcheria.
About 630 bishops were present at the Fourth Ecumenical Council, among them: Patriarch of Jerusalem - Juvenaly, Patriarch of Constantinople - Anatoly and others. A clergyman also arrived - the envoy of the Pope, Leo.
There were also negative church representatives among the rest. For example, Patriarch Maximus of Antioch, whom Dioscorus sent, and Eutyches with like-minded people.
The following issues were discussed at this meeting:
- condemnation of the false teaching of the Monophysites, who claimed that Christ possessed an exclusively divine nature;
- decree that the Lord Jesus Christ is true God as well as true Man.
- about representatives of the Armenian Church, who in their vision of faith united with the religious movement - the Monophysites.
Fifth Council
The meeting took place in the city of Constantinople - in 553 (that is why the cathedral was called II of Constantinople). The ruler at that time was the holy and blessed king Justinian I.
What was decided at the Fifth Ecumenical Council?
First of all, the orthodoxy of the bishops was examined, who during their lifetime reflected Nestorian thoughts in their works. This:
- Willow of Edessa;
- Theodore of Mopsuetsky;
- Theodoret of Cyrus.
Thus, main theme Council there was a question “On three chapters”.
Even at the international meeting, the bishops considered the teachings of Presbyter Origen (he once said that the soul lives before incarnation on earth), who lived in the 3rd century after the Nativity of Christ.
They also condemned heretics who did not agree with the opinion about the general resurrection of people.
165 bishops gathered here. The cathedral was opened by Eutyches, the Patriarch of Constantinople.
The Pope, Virgil, was invited to the meeting three times, but he refused to attend. And when the cathedral council threatened to sign a resolution to excommunicate him from the church, he agreed with the opinion of the majority and signed a conciliar document - an anathema regarding Theodore of Mopsuet, Iva and Theodoret.
Sixth Council
This international meeting was preceded by history. The Byzantine government decided to annex the Monophysite movement to the Orthodox Church. This led to the emergence of a new movement - the Monothelites.
At the beginning of the 7th century, Heraclius was the emperor of the Byzantine Empire. He was against religious divisions, and therefore made every effort to unite everyone in one faith. He even intended to assemble a cathedral for this purpose. But the issue was not completely resolved.
When Constantine Pagonat ascended the throne, the division between Orthodox Christians and Monothelites again became noticeable. The emperor decided that Orthodoxy must triumph.
In 680, the sixth Ecumenical Council (also called III Constantinople or Trullo) was assembled in the city of Constantinople. And before that, Constantine deposed the Patriarch of Constantinople named Theodore, who belonged to the Monothelite movement. And instead he appointed Presbyter George, who supported the dogmas of the Orthodox Church.
A total of 170 bishops came to the Sixth Ecumenical Council. Including representatives of the Pope, Agathon.
Christian teaching supported the idea of two wills of Christ - divine and earthly (and the Monothelites had a different vision on this matter). This was approved at the council.
The meeting lasted until 681. There were 18 meetings of bishops in total.
Seventh Council
Held in 787 in the city of Nicaea (or II Nicaea). The Seventh Ecumenical Council was convened by Empress Irina, who wanted to officially restore the right of Christians to venerate holy images (she herself secretly worshiped icons).
At an official international meeting, the heresy of iconoclasm was condemned (which allowed icons and faces of saints to be legally placed in churches next to the holy cross), and 22 canons were restored.
Thanks to the Seventh Ecumenical Council, it became possible to venerate and worship icons, but it is important to direct your mind and heart to the living Lord and Mother of God.
About the councils and holy apostles
Thus, in just the first millennium from the birth of Christ, 7 Ecumenical Councils were held (official and several more local ones, which also resolved important issues of religion).
They were necessary in order to protect church servants from mistakes and lead to repentance (if any were committed).
It was at such international meetings that not just metropolitans and bishops gathered, but real holy men, spiritual fathers. These individuals served the Lord with all their lives and with all their hearts, made important decisions, and established rules and canons.
Marrying them meant a serious violation of the understanding of the teachings of Christ and his followers.
The first such rules (in Greek “oros”) were also called “Rules of the Holy Apostles” and Ecumenical Councils. There are 85 points in total. They were proclaimed and officially approved at the Trullo (Sixth Ecumenical) Council.
These rules originate from the apostolic tradition and were originally preserved only in orally. They were passed on from mouth to mouth - through the apostolic successors. And thus, the rules were conveyed to the fathers of the Trullo Ecumenical Council
Holy Fathers
In addition to the Ecumenical (international) meetings of clergy, local meetings of bishops were also organized - from a specific area.
The decisions and decrees that were approved at such councils (of local significance) were also subsequently accepted by the entire Orthodox Church. Including the opinions of the holy fathers, who were also called the “Pillars of the Church.”
Such holy men include: Martyr Peter, Gregory the Wonderworker, Basil the Great, Gregory the Theologian, Athanasius the Great, Gregory of Nyssa, Cyril of Alexandria.
And their provisions regarding the Orthodox faith and the entire teaching of Christ were summarized in the “Rules of the Holy Fathers” of the Ecumenical Councils.
According to the predictions of these spiritual men, the official eighth international meeting will not be of a genuine nature, it will rather be a “gathering of the Antichrist.”
Recognition of cathedrals by the Church
According to history, the Orthodox, Catholic and other Christian churches have formed their opinions regarding international level councils and their number.
Therefore, only two have official status: the first and second Ecumenical Councils. These are the ones recognized by all churches without exception. Including the Assyrian Church of the East.
The first three Ecumenical Councils are recognized by the Ancient Eastern Orthodox Church. And the Byzantine - all seven.
According to the Catholic Church, 21 world councils have taken place in 2 thousand years.
Which cathedrals are recognized by the Orthodox and Catholic churches?
- Far Eastern, Catholic and Orthodox (Jerusalem, I Nicaea and I Constantinople).
- Far Eastern (with the exception of Assyrian), Catholic and Orthodox (Cathedral of Ephesus).
- Orthodox and Catholic (Chalcedonian, II and III Constantinople, II Nicene).
- Catholic (IV Constantinople 869-870; I, II, III Lateran XII century, IV Lateran XIII century; I, II Lyons XIII century; Vienne 1311-1312; Constance 1414-1418; Ferraro-Florentine 1438- 1445; V Lateran 1512-1517; Trentine 1545-1563; I Vatican 1869-1870, II Vatican 1962-1965);
- Councils that were recognized by Ecumenical theologians and representatives of Orthodoxy (IV Constantinople 869-870; V Constantinople 1341-1351).
Robbers
The history of the church also knows such councils that claimed to be called Ecumenical. But they were not accepted by all historical churches for a number of reasons.
The main robber cathedrals:
- Antioch (341 AD).
- Milan (355).
- Ephesian Robber (449).
- the first iconoclastic (754).
- the second iconoclastic (815).
Preparation of Pan-Orthodox Councils
In the 20th century, the Orthodox Church tried to prepare for the Eighth Ecumenical Council. This was planned in the 20s, 60s, 90s of the last century. And also in 2009 and 2016 of this century.
But, unfortunately, all attempts so far have ended in nothing. Although the Russian Orthodox Church is in a state of spiritual activity.
As follows from practical experience regarding this event of international scale, only the same one that will be subsequent can recognize the council as Ecumenical.
In 2016, it was planned to organize a Pan-Orthodox Council, which was to be held in Istanbul. But so far only a meeting of representatives of Orthodox churches has taken place there.
24 bishops - representatives of local churches - will participate in the planned eighth Ecumenical Council.
The event will be held by the Patriarchate of Constantinople - in the Church of St. Irene.
At this council it is planned to consider following topics:
- the meaning of Fasting, its observance;
- obstacles to marriage;
- calendar;
- church autonomy;
- the relationship of the Orthodox Church to other Christian denominations;
- Orthodox faith and society.
This will be a significant event for all believers, as well as for the Christian world as a whole.
conclusions
Thus, summing up everything stated above, Ecumenical Councils are truly important for the Christian Church. At these meetings significant events take place that affect the entire teaching of the Orthodox and Catholic faith.
And these cathedrals, which are characterized by an international level, have serious historical value. Since such events occur only in cases of particular importance and necessity.
BRIEF INFORMATION ABOUT THE Ecumenical Councils
There were Ecumenical Councils in the true Orthodox Church of Christ seven: 1. Nicene, 2. Constantinople, 3. Ephesian, 4. Chalcedonian, 5. Constantinople 2nd. 6. Constantinople 3rd and 7. Nicene 2nd.
FIRST ECUMENICAL COUNCIL
The First Ecumenical Council was convened in 325, in the city. Nicaea, under Emperor Constantine the Great.
This Council was convened against the false teaching of the Alexandrian priest Aria, which rejected Divinity and pre-eternal birth of the second Person of the Holy Trinity, Son of God, from God the Father; and taught that the Son of God is only the highest creation.
318 bishops took part in the Council, among whom were: St. Nicholas the Wonderworker, James Bishop of Nisibis, Spyridon of Trimythous, St. Athanasius the Great, who was at that time still in the rank of deacon, etc.
The Council condemned and rejected the heresy of Arius and approved the immutable truth - dogma; The Son of God is the true God, born of God the Father before all ages and is as eternal as God the Father; He is begotten, not created, and is of one essence with God the Father.
So that all Orthodox Christians can accurately know the true teaching of the faith, it has been clearly and concisely stated in the first seven clauses Creed.
At the same Council it was decided to celebrate Easter at first Sunday the day after the first spring full moon, it was also determined that priests should be married, and many other rules were established.
SECOND ECUMENICAL COUNCIL
The Second Ecumenical Council was convened in 381, in the city. Constantinople, under Emperor Theodosius the Great.
This Council was convened against the false teaching of the former Arian bishop of Constantinople Macedonia, who rejected the Divinity of the third Person of the Holy Trinity, Holy Spirit; he taught that the Holy Spirit is not God, and called Him a creature or created power and, moreover, serving God the Father and God the Son like Angels.
150 bishops were present at the Council, among whom were: Gregory the Theologian (he was the chairman of the Council), Gregory of Nyssa, Meletius of Antioch, Amphilochius of Iconium, Cyril of Jerusalem and others.
At the Council, the heresy of Macedonia was condemned and rejected. The Council approved dogma of the equality and consubstantiality of God the Holy Spirit with God the Father and God the Son.
The Council also complemented the Nicene Symbol of faith five members, in which the teaching is set out: about the Holy Spirit, about the Church, about the sacraments, about the resurrection of the dead and the life of the next century. Thus, the Nikeotsaregradsky was compiled Symbol of faith, which serves as a guide for the Church for all times.
THIRD ECUMENICAL COUNCIL
The Third Ecumenical Council was convened in 431, in the city. Ephesus, under Emperor Theodosius 2nd the Younger.
The Council was convened against the false teaching of the Archbishop of Constantinople Nestoria, who wickedly taught that the Most Holy Virgin Mary gave birth to the simple man Christ, with whom God then united morally and dwelt in Him as in a temple, just as He previously dwelt in Moses and other prophets. That is why Nestorius called the Lord Jesus Christ Himself a God-bearer, and not a God-man, and called the Most Holy Virgin Christ-bearer, and not the Mother of God.
200 bishops were present at the Council.
The Council condemned and rejected the heresy of Nestorius and decided to recognize the union in Jesus Christ, from the time of the Incarnation, of two natures: Divine and human; and determined: to confess Jesus Christ as perfect God and perfect Man, and the Most Holy Virgin Mary as the Mother of God.
The cathedral also approved Nikeotsaregradsky Symbol of faith and strictly forbade making any changes or additions to it.
FOURTH ECUMENICAL COUNCIL
The Fourth Ecumenical Council was convened in 451, in the city. Chalcedon, under the emperor Marcians.
The Council was convened against the false teaching of the archimandrite of a Constantinople monastery Eutyches who denied human nature in the Lord Jesus Christ. Refuting heresy and defending the Divine dignity of Jesus Christ, he himself went to extremes and taught that in the Lord Jesus Christ human nature was completely absorbed by the Divine, why only one Divine nature should be recognized in Him. This false teaching is called monophysitism, and his followers are called Monophysites(same-naturalists).
650 bishops were present at the Council.
The Council condemned and rejected the false teaching of Eutyches and determined the true teaching of the Church, namely, that our Lord Jesus Christ is true God and true man: according to Divinity He is eternally born of the Father, according to humanity He was born from the Blessed Virgin and is like us in everything except sin . At the Incarnation (birth from the Virgin Mary) Divinity and humanity were united in Him as one Person, unmerged and unchangeable(against Eutyches) inseparably and inseparably(against Nestorius).
FIFTH ECUMENICAL COUNCIL
The Fifth Ecumenical Council was convened in 553, in the city Constantinople, under the famous emperor Justinians I.
The council was convened over disputes between the followers of Nestorius and Eutyches. The main subject of controversy was the writings of three teachers of the Syrian Church, who enjoyed fame in their time, namely Theodore of Mopsuetsky, Theodoret of Cyrus And Willow of Edessa, in which Nestorian errors were clearly expressed, and at the Fourth Ecumenical Council nothing was mentioned about these three works.
The Nestorians, in a dispute with the Eutychians (Monophysites), referred to these works, and the Eutychians found in this a pretext to reject the 4th Ecumenical Council itself and slander the Orthodox Church. Universal Church that she allegedly deviated into Nestorianism.
165 bishops were present at the Council.
The council condemned all three works and Theodore of Mopset himself as unrepentant, and regarding the other two, the condemnation was limited only to their Nestorian works, but they themselves were pardoned, because they renounced their false opinions and died in peace with the Church.
The Council again repeated its condemnation of the heresy of Nestorius and Eutyches.
SIXTH ECUMENICAL COUNCIL
The Sixth Ecumenical Council was convened in 680, in the city Constantinople, under the emperor Constantine Pogonata, and consisted of 170 bishops.
The council was convened against the false teaching of heretics - monothelites who, although they recognized in Jesus Christ two natures, Divine and human, but one Divine will.
After the 5th Ecumenical Council, the unrest caused by the Monothelites continued and threatened the Greek Empire with great danger. Emperor Heraclius, wanting reconciliation, decided to persuade the Orthodox to make concessions to the Monothelites and, by the force of his power, commanded to recognize in Jesus Christ one will with two natures.
The defenders and exponents of the true teaching of the Church were Sophrony, Patriarch of Jerusalem and Constantinople monk Maxim the Confessor, whose tongue was cut out and his hand cut off for his firmness of faith.
The Sixth Ecumenical Council condemned and rejected the heresy of the Monothelites, and determined to recognize in Jesus Christ two natures - Divine and human - and according to these two natures - two wills, but so that The human will in Christ is not contrary, but submissive to His Divine will.
It is worthy of note that at this Council the excommunication was pronounced, among other heretics, by the Roman Pope Honorius, who recognized the doctrine of unity of will as Orthodox. The Council's resolution was also signed by the Roman legates: Presbyters Theodore and George, and Deacon John. This clearly indicates that the highest authority in the Church belongs to the Ecumenical Council, and not to the Pope.
After 11 years, the Council again opened meetings in the royal chambers called Trullo, to resolve issues primarily related to church deanery. In this respect, he seemed to complement the Fifth and Sixth Ecumenical Councils, that's why it's called Fifth-sixth.
The Council approved the rules by which the Church should be governed, namely: 85 rules of the Holy Apostles, rules of 6 Ecumenical and 7 local Councils, and rules of 13 Fathers of the Church. These rules were subsequently supplemented by the rules of the Seventh Ecumenical Council and two more Local Councils, and constituted the so-called " Nomocanon", and in Russian " Helmsman's Book", which is the basis of the church government of the Orthodox Church.
At this Council, some innovations of the Roman Church were condemned that did not agree with the spirit of the decrees of the Universal Church, namely: forced celibacy of priests and deacons, strict fasts on the Saturdays of Great Lent, and the image of Christ in the form of a lamb (lamb).
SEVENTH ECUMENICAL COUNCIL
The Seventh Ecumenical Council was convened in 787, in the city. Nicaea, under the empress Irina(widow of Emperor Leo Khozar), and consisted of 367 fathers.
The Council was convened against iconoclastic heresy, which arose 60 years before the Council, under the Greek emperor Leo the Isaurian, who, wanting to convert the Mohammedans to Christianity, considered it necessary to destroy the veneration of icons. This heresy continued under his son Constantine Kopronima and grandson Lev Khozar.
The Council condemned and rejected iconoclastic heresy and determined - to supply and place in St. churches, together with the image of the Honest and Life-giving Cross of the Lord, and holy icons, venerate and give them worship, raising the mind and heart to the Lord God, the Mother of God and the Saints depicted on them.
After the 7th Ecumenical Council, the persecution of holy icons was again raised by the subsequent three emperors: Leo the Armenian, Michael Balba and Theophilus and worried the Church for about 25 years.
Veneration of St. icons was finally restored and approved Local Council of Constantinople in 842, under Empress Theodora.
At this Council, in gratitude to the Lord God, who granted the Church victory over the iconoclasts and all heretics, it was established Feast of the Triumph of Orthodoxy which is supposed to be celebrated in first Sunday of Great Lent and which is still celebrated throughout the entire Ecumenical Orthodox Church.
NOTE: Roman Catholic Church, instead of seven, recognizes more than 20 Universes. councils, incorrectly including in this number the councils that were in the Western Church after the division of the Churches, and the Lutherans, despite the example of the Apostles and the recognition of the entire Christian Church, do not recognize a single Ecumenical Council.
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Ecumenical councils- meetings of the highest clergy and representatives of local Christian churches, at which the foundations of Christian doctrine were developed and approved, canonical liturgical rules were formed, various theological concepts were evaluated and heresies were condemned. The Church, as the Body of Christ, has a single conciliar consciousness, guided by the Holy Spirit, which receives its definite expression in the decisions of church councils. The convening of councils is an ancient practice for resolving emerging church issues (in Acts 15, 6 and 37, the rule of St. App.). Due to the emergence of issues of general church significance, Ecumenical Councils began to be convened, which precisely formulated and approved a number of basic doctrinal truths, which thus became part of the Holy Tradition. The status of the council is established by the Church on the basis of the nature of the decisions of the council and their correspondence with the church experience, the bearer of which is the church people.As "Ecumenical" Orthodox Church recognizes seven Councils:
"Almost" Ecumenical Councils
A number of councils were convened as Ecumenical Councils, but for some reason were not recognized by the Orthodox Church as Ecumenical. Most often this happened due to the fact that the Pope refused to sign their decisions. Nevertheless, these councils enjoy the highest authority in the Orthodox Church and some Orthodox theologians believe that they should be included in the Ecumenical Councils.
Since the 1920s, preparations have been underway for a Pan-Orthodox Council. Although in discussions around this Council it was often called “(VIII) Ecumenical,” this formulation was repeatedly officially rejected by the hierarchy of various local Churches. The Cretan Council that ultimately took place (2016) was unable to gather representatives of all local Churches and did not receive universal recognition in the Orthodox Church.
Robber Cathedrals
Robber Councils are church councils that the Church rejected as heretical. Often such Councils were held under external pressure or with violations of procedure. Below are the robber Councils that were organized as Ecumenical Councils:
Acceptance of Ecumenical Councils by non-Orthodox
- Nestorians - recognize only the First and Second Ecumenical Councils
- Anti-Chalcedonians - recognize only the First, Second and Third Ecumenical Councils
- Many traditional denominations within Protestantism, such as Anglicans and Lutherans, recognize all seven Ecumenical Councils, but do not give them the same doctrinal authority as the Orthodox or Roman Catholics.
- Many other Protestant denominations reject Ecumenical Councils as an idea altogether, based on the belief that the Bible alone is the source of doctrine (the principle of Sola scriptura).
- Roman Catholics - Recognize all Seven Ecumenical Councils, and in addition consider as Ecumenical a number of Councils rejected by the Orthodox Church or held after the fall of the Roman Church from Orthodoxy. The latter include:
- VIII Ecumenical Council, (so-called IV) Constantinople (869-870)
- IX Ecumenical Council, I Lateran (1123)
- X Ecumenical Council, II Lateran (1139)
- XI Ecumenical Council, III Lateran (1179)
- XII Ecumenical Council, IV Lateran (1215)
- XII Ecumenical Council, I of Lyons (1245)
- XIV Ecumenical Council, II of Lyons (1274)
- XV Ecumenical Council, Vienne (1311-1312)
- XVI Ecumenical Council, Constance (1414)
Since the era of apostolic preaching, the Church has decided all important matters and problems at meetings of community leaders - councils.
To solve problems related to the Christian dispensation, the rulers of Byzantium established Ecumenical Councils, where they convened all bishops from churches.
At the Ecumenical Councils, the indisputable true principles of Christian life, the rules church life, management, everyone’s favorite canons.
Ecumenical councils in the history of Christianity
The dogmas and canons established at the convocations are mandatory for all churches. The Orthodox Church recognizes 7 Ecumenical Councils.
The tradition of holding meetings to resolve important issues dates back to the first century AD.
The very first convocation was held in 49, according to some sources in 51, in the holy city of Jerusalem. They called him Apostolic. At the convocation, the question was raised about the observance by pagan Orthodox of the tenets of the Law of Moses.
Faithful disciples of Christ accepted joint orders. Then the apostle Matthias was chosen to replace the fallen Judas Iscariot.
The convocations were Local with the presence of ministers of the Church, priests, and lay people. There were also Ecumenical ones. They were convened on matters of first importance, of paramount importance for everything Orthodox world. All the fathers, mentors, and preachers of the whole earth appeared at them.
Ecumenical meetings are the highest leadership of the Church, carried out under the leadership of the Holy Spirit.
First Ecumenical Council
It was held in the early summer of 325 in the city of Nicaea, hence the name - Nicaea. At that time, Constantine the Great ruled.
The main issue at the convocation was the heretical propaganda of Arius. The Alexandrian presbyter denied the Lord and the accomplished birth of the second essence of the Son Jesus Christ from God the Father. He propagated that only the Redeemer is the supreme Creation.
The convocation denied false propaganda and established a position on the Divinity: the Redeemer is the Real God, born of the Lord the Father, He is as eternal as the Father. He is born, not created. And one with the Lord.
At the convocation, the initial 7 sentences of the Creed were approved. The congregation established the celebration of Easter on the first Sunday service with the arrival of the full moon, which occurred on the spring equinox.
Based on the 20 postulates of the Ecumenical Acts, prostrations on Sunday services were prohibited, since this day is an image of man’s presence in the Kingdom of God.
Ⅱ Ecumenical Council
The next convocation was held in 381 in Constantinople.
They discussed the heretical propaganda of Macedonius, who served in Arian. He did not recognize the Divine nature of the Holy Spirit, believed that He was not God, but was created by Him and serves the Lord Father and the Lord Son.
The disastrous situation was reversed and a deed was established that the Spirit, Father and Son are equal in the Divine Person.
The last 5 sentences were written into the Creed. Then it was finished.
III Ecumenical Council
Ephesus became the territory of the next assembly in 431.
It was sent to discuss the heretical propaganda of Nestorius. The Archbishop assured that the Mother of God gave birth ordinary person. God united with him and dwelt in Him, as if within the walls of a temple.
The Archbishop called the Savior God-Bearer, and the Mother of God - Christ Mother. The position was overthrown and the recognition of two natures in Christ was established - human and divine. They were ordered to confess the Savior as a true Lord and Man, and the Mother of God as the Theotokos.
They placed a ban on making any amendments to the written provisions of the Creed.
IV Ecumenical Council
The destination was Chalcedon in 451.
The meeting raised the question of the heretical propaganda of Eutyches. He denied the human essence in the Redeemer. The archimandrite argued that in Jesus Christ there is one Divine hypostasis.
The heresy began to be called Monophysitism. The convocation overthrew her and established the deed - the Savior is a true Lord and a true man, similar to us, with the exception of a sinful nature.
At the incarnation of the Redeemer, God and man dwelt in Him in One essence and became indestructible, unceasing and inseparable.
V Ecumenical Council
Held in Constantinople in 553.
The agenda included a discussion of the creations of three clergy who departed to the Lord in the fifth century. Theodore of Mopsuetsky was the mentor of Nestorius. Theodoret of Cyrus was a zealous opponent of the teachings of St. Cyril.
The third, Iva of Edessa, wrote a work to Marius the Persian, where he disrespectfully spoke about the decision of the third meeting against Nestorius. The written messages were overthrown. Theodoret and Iva repented, abandoned their false teaching, and rested in peace with God. Theodore did not repent and was condemned.
VI Ecumenical Council
The meeting was held in 680 in the unchanged Constantinople.
Aimed at condemning the propaganda of monothelites. The heretics knew that in the Redeemer there were 2 principles - human and Divine. But their position was based on the fact that the Lord has only the Divine will. The famous monk Maxim the Confessor fought against heretics.
The convocation overthrew heretical teachings and instructed to honor both essences in the Lord - Divine and human. The will of man in our Lord does not resist, but submits to the Divine.
After 11 years, meetings at the Council began to resume. They were called the Fifth and Sixth. They made additions to the acts of the Fifth and Sixth Convocations. They resolved the problems of church discipline, thanks to them it is supposed to govern the Church - 85 provisions of the holy apostles, the acts of 13 fathers, the rules of six Ecumenical and 7 Local Councils.
These provisions were supplemented at the Seventh Council and the Nomocanon was introduced.
VII Ecumenical Council
Held in Nicaea in 787 to reject the heretical position of iconoclasm.
60 years ago the imperial false teaching arose. Leo the Isaurian wanted to help the Mohammedans convert to the Christian faith faster, so he ordered the abolition of icon veneration. The false teaching lived on for another 2 generations.
The convocation denied heresy and recognized the veneration of icons depicting the Crucifixion of the Lord. But the persecution continued for another 25 years. In 842, a Local Council was held, where icon veneration was irrevocably established.
At the meeting, the day of celebration of the Triumph of Orthodoxy was approved. It is now celebrated on the first Sunday of Lent.