Cathedrals of the Christian Church. A Brief History of Christianity: Ecumenical Councils

Who “declared the Orthodox faith to be universal and exalted your holy catholic and apostolic spiritual mother, the Roman Church, and together with other Orthodox emperors revered her as the head of all Churches.” Next, the pope discusses the primacy of the Roman Church, identifying Orthodoxy with its teaching; as a justification for the special significance of the department of ap. Peter, to whom “great veneration should be shown by all believers in the world,” the pope points out that to this “prince of the apostles... the Lord God has given the power to bind and solve sins in heaven and on earth... and given the keys of the Kingdom of Heaven” (cf. Matthew 16 . 18–19; the Greek version of the epistle, along with St. Peter, adds St. Paul). Having proved the antiquity of icon veneration with a lengthy quotation from the Life of Pope Sylvester, the pope, following St. Gregory I (the Great) Double-Speaker affirms the need for icons for the instruction of the illiterate and pagans. At the same time, he cites from the Old Testament examples of symbolic images created by man not according to his own understanding, but according to Divine inspiration (Ark of the Covenant, decorated with golden cherubim; a copper snake created by Moses - Ex 25; 37; 21). Citing passages from the patristic works (Blessed Augustine, Saints Gregory of Nyssa, Basil the Great, John Chrysostom, Cyril of Alexandria, Athanasius the Great, Ambrose of Milan, Epiphanius of Cyprus, Blessed Jerome) and a large fragment from the words of St. Stephen of Bostria "On the Holy Icons", the pope "on his knees begs" the Emperor and Empress to restore the holy icons, "so that our holy Catholic and Apostolic Roman Church will receive you into her arms."

In the final part of the message (known only in the original Latin and most likely not read to the Council), Pope Adrian sets the conditions under which he agrees to send his representatives: a curse on the iconoclastic false council; written guarantees (pia sacra) on the part of the emperor and empress, the patriarch and the synclite of the impartiality and safe return of papal envoys even if they disagree with the decisions of the Council; return of confiscated possessions of the Roman Church; restoration of papal jurisdiction over the ecclesiastical district seized under the iconoclasts. Stating that “the department of St. Peter enjoys primacy on earth and was established in order to be the head of all the Churches of God,” and that only the name “universal Church” can apply to her, the pope expresses bewilderment at the title of the Patriarch of Constantinople “universal” (universalis patriarcha) and asks that henceforth this title was never used. Further, the pope writes that he was pleased with the religion of Patriarch Tarasius, but was outraged that a secular man (apocaligus, literally - who had taken off his military boots) was elevated to the highest church rank, “for such are completely unfamiliar with the duty of teaching.” Nevertheless, Pope Adrian agrees with his election, since Tarasius participates in the restoration of the holy icons. In the end, promising the emperor and empress the patronage of St. Peter, the pope gives them as an example Charlemagne, who conquered “all the barbarian nations lying in the West” and returned to the Roman throne the “heritage of St. Peter" (patrimonia Petri).

In a response letter to Patriarch Tarasius himself (undated), Pope Adrian calls on him to contribute in every possible way to the restoration of icon veneration and delicately warns that if this is not done, he “will not dare to recognize his consecration.” In the text of this message the question of the title “ecumenical” is not raised, although there is also a phrase that the department of St. Peter “is the head of all the Churches of God” (the Greek version in key points exactly corresponds to the Latin original taken by Anastasius the Librarian in the papal archives).

Reaction of the Eastern Patriarchs

Embassy to the east Patriarchs (Polytian of Alexandria, Theodoret of Antioch and Elijah II (III) of Jerusalem), whose Churches were located on the territory of the Arab Caliphate, encountered significant difficulties. Despite the truce concluded after the devastating campaign of Bud. Caliph Harun al-Rashid in the city, relations between the empire and the Arabs remained tense. Having learned about the purpose of the embassy, ​​the Orthodox of the East, accustomed since the time of St. John of Damascus to defend icon veneration from the attacks of the Byzantines, they did not immediately believe in the sharp turn in the church policy of Constantinople. It was announced to the envoys that all sorts of officials. contacts with patriarchs are excluded, since due to the suspicion of Muslims they can lead to dangerous consequences for the Church. After much hesitation, east. the clergy agreed to send two hermits to the Council, John, former. syncella of the Patriarch of Antioch, and Thomas, abbot of the monastery of St. Arseny in Egypt (later Metropolitan of Thessalonica). They delivered a reply message to the Emperor and Empress and the Patriarch, drawn up on behalf of the “bishops, priests and monks of the East” (read to the Council in Act 3). It expresses joy about Orthodoxy. confessions of Patriarch Tarasius and praise is given to the Emperor. power, “which is the strength and stronghold of the priesthood” (in this regard, the beginning of the preamble to the 6th novel of Justinian is quoted), for the restoration of the unity of faith. The text more than once speaks of the difficult situation of Christians under the yoke of the “enemies of the cross” and reports that correspondence with the patriarchs is impossible; sending the hermits John and Thomas as representatives of all Eastern Orthodox Christians, the authors of the letter urge not to attach importance to the forced absence from the Council of the East. patriarchs and bishops, especially if representatives of the pope arrive (the VI Ecumenical Council is mentioned as a precedent). As a general opinion of the Orthodox of the East, the text is attached to the letter conciliar message Theodore I, the former patriarch of Jerusalem (died after), sent by him to the patriarchs Cosmas of Alexandria and Theodore of Antioch. It sets out in detail the doctrine of the 6 Ecumenical Councils and, with appropriate theological justification, professes the veneration of holy relics and holy icons. A special role at the upcoming Council was assigned to the southern Italian clergy. Regions South Italy and Sicily, cut off from the ecclesiastical jurisdiction of the pope under the iconoclast emperors, served as a place of refuge for numerous icon worshipers. The Sicilian hierarchs, subordinate to Constantinople, acted as mediators in resolving relations with the pope: imp. The message to Pope Adrian was delivered by Constantine, bishop. Leontinsky; patriarchal - delegation with the participation of Theodore, bishop. Katansky. In the conciliar acts, bishops from South. Italy, as well as Dia. Epiphanius of Catania, representative of Thomas, Met. Sardinian, are listed among the metropolitans and archbishops, above the bishops of other regions.

The representation of regions at the Council reflects the political realities of Byzantium. VIII century: most of the bishops came from the west. regions of M. Asia; from the east devastated by the Arabs. only a few provinces arrived. people, and the area of ​​continental Greece occupied by glory. tribes and only recently conquered by Stavraki (783–784), were not represented at all. Crete in the first 3 acts was represented only by Metropolitan. Elijah.

Opening of the Council in Constantinople and its disruption by the military

Both Peters asked the same question to the entire Council, to which the unanimous answer followed: “We admit and accept.” Representative of the East John thanked God for his unanimity " holy patriarchs and ecumenical shepherds" Adrian and Tarasius and for the care for the Church shown by Emperor. Irina. Following this, all participants in the Council (including Metropolitans Basil of Ancyra and Theodore of Mir, Archbishop Theodosius of Amoria) took turns expressing agreement with the teaching contained in the messages of the pope, pronouncing basically the following formula: “I confess in accordance with the read conciliar messages of Hadrian, the most blessed pope of ancient Rome , and I accept sacred and honest icons, according to ancient legend; I anathematize those who think otherwise.” At the request of the Council and Patriarch St. Tarasius, representatives of monasticism also had to join the confession of icon veneration.

3rd act.

28 Sep. (in Latin translation, September 29). Gregory of Neocaesarea, Hypatius of Nicea and other repentant bishops appeared. Gregory of Neocaesarea read out repentance and confession similar to that read in Act 1 by Basil of Ancyra. But St. Tarasius announced that he was under suspicion of beating up icon worshipers during the persecution, for which he would be defrocked. The Council proposed collecting evidence and investigating the matter, but Gregory categorically denied accusations of violence or persecution.

Then the message of the Patriarch St. Tarasiya to the east. to the patriarchs and a reply message sent by the bishops of the East, with attached to it a copy of the conciliar message of Theodore, Patriarch of Jerusalem. After reading them, the papal representatives expressed satisfaction that the Patriarch St. Tarasiy, and Vost. The bishops agree in the Orthodox Church. faith and teaching about the worship of honest icons with Pope Adrian, and pronounced anathema to those who thought differently. They agree with the confessions of Patriarch St. Tarasius and the “Eastern” and the anathema against dissenters was pronounced by metropolitans and archbishops, including those who had just been admitted into communion. Finally, the entire Council, declaring full agreement with the messages of Pope Adrian, the confession of the Patriarch St. Tarasius and the messages of the East. bishops, proclaimed the veneration of holy icons and anathema to the false council of 754 St. Tarasius thanked God for the unification of the Church.

4th act.

1 Oct. Became the longest. Restored Orthodoxy the teaching needed to be consolidated among the people, who, over many years of iconoclasm, had weaned themselves from the veneration of icons. In this regard, at the proposal of the Patriarch, the Council heard all those passages from the Holy Scriptures. Scriptures and St. fathers on whom the clergy could rely in preaching. As they read texts from books taken from the patriarchal library or brought to the Council by individual bishops and abbots, the fathers and dignitaries commented and discussed what they heard.

Texts from the Holy Scriptures about the images in the Old Testament temple were read (Exodus 25:1–22; Numbers 7:88–89; Ezekiel 41:16–20; Heb 9:1–5). The antiquity of the custom of icon veneration was attested from the works of Saints John Chrysostom (about the venerated icon of St. Meletius), Gregory of Nyssa and Cyril of Alexandria (about the depiction of the sacrifice of Isaac), Gregory the Theologian (about the icon of King Solomon), Antipater of Bostria (about the statue of Christ erected by a healed bleeding ), Asterius of Amasia (about the pictorial depiction of the martyrdom of St. Euphemia), Basil the Great (on Blessed Varlaam).

It was pointed out that the saint was kissing. Maximus the Confessor of the icons of the Savior and the Mother of God, along with the Gospel and the Honest Cross, read the rule of Trul. 82 (about the depiction of Christ on icons instead of the old lamb); at the same time St. Tarasy explained that the rules were adopted under the emperor. Justinian II is the same father who participated in the VI Ecumenical Council under his father, and “let no one doubt them.”

A large passage on the worship of images was read from the 5th book. "Apologies against the Jews" by Leontius, bishop. Naples of Cyprus. When reading the message of St. Nile to Eparch Olympiodor with recommendations for painting the temple, it turned out that it was read out at the iconoclastic false cathedral with notes and corrections - this allowed many to be misled. It turned out that the bishops were not shown the books themselves, but extracts were read out from some tablets (pittЈkia). Therefore, this time the fathers paid special attention to the fact that during reading, books were displayed, and not separate notebooks, and that the most important texts coincided in different codes.

Of important dogmatic significance for refuting the accusation of admirers of icons in the “bifurcation” of Christ were passages about the identity of worship of the image and prototype from the works of Saints John Chrysostom, Athanasius the Great and Basil the Great (“the honor of the image passes to the prototype”) and from the Epistle to the scholastic St. Anastasia I, Patriarch of Antioch (“worship is a manifestation of reverence”).

The final chord was the message of the primates of the Roman and Constantinople thrones: a certain Pope Gregory to St. Herman, Patriarch of Constantinople, approving his fight against heresy, and 3 letters from St. himself. Herman with an exposure and refutation of iconoclastic plans: to John, Metropolitan. Sinadsky, to Constantine, bishop. Nakoliysky, and to Thomas, Metropolitan. Claudiopolsky (the last two are heresiarchs of iconoclasm).

The meeting ended with a theological conclusion. Patriarch St. Tarasius invited the participants to join “the teaching of the holy fathers, guardians of the Catholic Church.” The council replied: “The teachings of the God-according fathers have corrected us; Drawing from them, we are filled with truth; following them, we drove away lies; taught by them, we kiss the holy icons. Believing in one God, glorified in the Trinity, we kiss honest icons. Whoever does not follow this, let him be anathema.” The following anathematisms were uttered:

1. accusers of Christians - persecutors of icons;
2. applying the sayings of Divine Scripture directed against idols to honest icons;
3. those who do not accept holy and honest icons with love;
4. calling sacred and honorable icons idols;
5. those who say that Christians resort to icons as if they were gods;
6. those who hold the same thoughts with those who disgrace and dishonor honest icons;
7. those who say that someone other than Christ our God delivered Christians from idols;
8. those who dare to say that Christ. The Church has ever accepted idols.

5th act.

Oct 4 Acquaintance with the works of the fathers continued with the aim of exposing the iconoclasts. After reading the 2nd Catechetical Word of St. Cyril of Jerusalem (about the destruction of the cherubim by Nebuchadnezzar), epistle of St. Simeon the Stylite the Younger to Justin II (demanding punishment for the Samaritans who violated the icons), “Words against the Gentiles” by John of Thessaloniki and “Dialogue of Jew and Christian”, it was recognized that those who reject icons are similar to Samaritans and Jews.

Particular attention was paid to refuting the arguments put forward against the veneration of icons. The apocryphal “Travels of the Apostles,” a passage from which (where the Apostle John condemns Lycomedes for installing an icon with his image in his bedroom) was read at the false council, as follows from another passage, turned out to contradict the Gospels. To the question of Patrician Petrona whether the participants in the false council saw this book, Metropolitan. Gregory of Neocaesarea and Archbishop. Theodosius of Amoria responded that only extracts on sheets of paper were read to them. The Council anathematized this work as containing Manichaean ideas about the illusory nature of the Incarnation, forbade rewriting it and ordered it to be burned. In this regard, a quotation was read from the work of St. Amphilochius of Iconium on books falsely inscribed by heretics.

Turning to the disapproving opinion about the icons of Eusebius of Caesarea, expressed in a letter to Constance, sister of the Emperor. Constantine the Great and his wife Licinius, the Council heard an excerpt from the 8th book by the same author. to Euphration and denounced him for his Arian views.

Next, excerpts from the church histories of Theodore the Reader and John Diakrinomenos and the Life of Savva the Sanctified were read; from them it followed that Philoxenus of Hierapolis, who did not approve of the icon, being a bishop, was not even baptized and at the same time was an ardent opponent of the Council of Chalcedon. His like-minded person, Sevier of Antioch, as follows from the appeal of the Antioch clergy to the Council of Constantinople, removed from the churches and appropriated gold and silver doves dedicated to the Holy Spirit.

Then the Council proclaimed anathemas to the iconoclasts and praises to the emperor and empress and the defenders of icon veneration. The following were personally anathematized: Theodosius of Ephesus, Met. Ephesian, Sisinius Pastilla, Met. Pergsky, Vasily Trikakkav, Metropolitan. Antioch of Pisidia - leaders of the iconoclastic false council; Anastasius, Constantine and Nikita, who occupied the see of Constantinople and condoned iconoclasm; John of Nicomedia and Constantine of Nakolia - heresy leaders. Eternal memory was proclaimed by the defenders of icons condemned at the false council: St. Herman I, Patriarch of Constantinople, Venerable. John of Damascus and George, Archbishop. Cyprus.

The council composed 2 appeals to the emperor and empress and the clergy of Constantinople. In the 1st, among other things, the identity of the concepts “kissing” and “worship” is asserted, based on the etymology of the verb “kiss”.

8th act.

Oct 23 The Emperor and Empress “considered it impossible not to attend the Council” and issued a special letter to the Patriarch St. Tarasius invited the bishops to the capital. “The God-protected Empress, shining with happiness,” Irina and her 16-year-old son Constantine VI met the participants of the Council in the Magnavra Palace, where the final meeting of the Council took place in the presence of dignitaries, military leaders and representatives of the people. After short speeches by the Patriarch and the Emperor and Empress, the definition adopted by the Council was read out publicly, again unanimously confirmed by all the bishops. Then the scroll with the definition, presented to St. Tarasiy, was sealed with the signatures of the emperor. Irina and imp. Constantine VI and returned to the patriarch through the patrician Stavrakis, which was met with laudatory acclamations.

At the direction of the emperor and empress, the patristic testimonies about icons (from Act 4) were read again to those gathered. The council ended with universal thanksgiving praises to God. After this, the bishops, having received gifts from the emperor and empress, dispersed to their dioceses.

At the conclusion of the conciliar acts, 22 church rules adopted by the Council are given.

Consequences of the Council.

The decisions of the Council were largely in accordance with the wishes of Pope Hadrian. However, the demands of the Roman throne for the return of ecclesiastical areas in Italy and the Balkans that had been seized from its jurisdiction were actually ignored (the corresponding passage from the pope’s message, as well as his reproaches regarding the elevation of St. Tarasius to the patriarchate from the laity and his title, were removed from the Greek text of the Acts and were probably not heard at the Council). Nevertheless, the conciliar acts were approved by his envoys and delivered to Rome, where they were placed in the papal office.

However, for a number of reasons, the Council met with decisive opposition from King Charlemagne. In conditions of aggravated relations with the imp. Irina, the powerful monarch took the ecclesiastical rapprochement between Rome and Constantinople extremely painfully. At his insistence, a document known as the “Libri Carolini” (Charles Books) was compiled in the city; in it the Council was declared to be a local Council of “Greeks”, and its decisions were declared to have no force; The court theologians of King Charles rejected the justification for the worship of icons, based on the relationship between the image and the prototype, and recognized only the practical significance of icons as decoration for churches and a tool for the illiterate. The extremely low quality of the available armor also played an important role in the negative attitude towards the Council. translation of his deeds; in particular, the words of Constantine, Metropolitan. Kiprsky, about the inadmissibility of worshiping icons in the sense of service, were understood in the opposite sense, as an attempt to classify service and worship as befitting only the Holy Trinity as icons. The document was adopted at the Frankfurt Council of 794 with the participation of papal legates. Pope Hadrian and his successors defended themselves against attacks from the Franks, who again condemned the position of Rome and the “Greeks” regarding icons at the Council of Paris in 825; at the Council of Constantinople 869–870. (the so-called “eighth ecumenical”) envoys of Rome confirmed the definitions of the VII Ecumenical Council. In the West, the worship of icons has not received recognition as a universally binding dogma, although the theoretical justification for icon veneration in the Catholic Church. theology generally corresponded to the VII Ecumenical Council.

In Byzantium itself, after a “relapse” of iconoclasm (815–843), caused primarily by severe military failures under the icon-worshipping emperors, this heresy was finally eliminated under the emperor. St. Theodora and the Emperor Michael III; At the ceremony, called the Triumph of Orthodoxy (), the decisions of the VII Ecumenical Council were solemnly confirmed. With the victory over the last significant heresy, which is recognized as iconoclasm, comes the end of the era of Ecumenical Councils recognized in the Orthodox Church. Churches. The doctrine developed by them was consolidated in the “Synodikon on the Week of Orthodoxy.”

Theology of the Council

The VII Ecumenical Council was no less than a Council of “librarians and archivists.” Extensive collections of patristic quotations, historical and hagiographic evidence were supposed to show the theological correctness of icon veneration and its historical rootedness in tradition. It was also necessary to reconsider the iconoclastic florilegium of the Council of Hieria: as it turned out, the iconoclasts widely resorted to manipulation, for example, taking quotes out of context. Some references were easily dismissed by pointing out the heretical nature of the authors: for the Orthodox, the Arian Eusebius of Caesarea and the Monophysites Sevirus of Antioch and Philoxenus of Hierapolis (Mabbug) could not have authority. Theologically meaningful Refutation of the Jerian definition. “An icon is similar to a prototype not in essence, but only in name and in the position of the depicted members. A painter who paints someone’s image does not seek to depict the soul in the image... although no one thought that the painter separated the person from his soul.” It is all the more pointless to accuse icon-worshipers of claiming to depict the deity himself. Rejecting the accusation of icon venerators of the Nestorian division of Christ, the Refutation says: “The Catholic Church, confessing an unfused union, mentally and only mentally inseparably separates natures, confessing Emmanuel as one even after the union.” “An icon is another matter, and a prototype is another matter, and none of the prudent people will ever look for the properties of the prototype in an icon. The true mind recognizes nothing more in an icon other than its similarity in name, and not in essence, with the one depicted on it.” Responding to the iconoclastic teaching that the true image of Christ is the Eucharistic Body and Blood, the Refutation says: “Neither the Lord, nor the apostles, nor the fathers ever called the bloodless sacrifice offered by the priest an image, but called it the Body and the Blood itself.” Presenting the Eucharistic Views as an image, the iconoclasts mentally bifurcate between Eucharistic realism and symbolism. Icon veneration was approved at St. A tradition that does not always exist in written form: “Much has been handed down to us unwritten, including the preparation of icons; it has also been widespread in the Church since the time of the apostolic preaching." The word is a figurative means, but there are other means of representation. “Imaginativeness is inseparable from the gospel narrative and, conversely, the gospel narrative is inseparable from figurativeness.” Iconoclasts considered the icon an “ordinary object”, since no prayers were required for the consecration of icons. The VII Ecumenical Council responded to this: “Over many of these objects that we recognize as holy, no sacred prayer is read, because by their very name they are full of holiness and grace... denoting [the icon] by a well-known name, we attribute its honor to prototype; By kissing her and worshiping her with reverence, we receive sanctification.” Iconoclasts consider it an insult to attempt to depict the heavenly glory of saints by means of “inglorious and dead matter,” “dead and despicable art.” The Council condemns those who “consider matter vile.” If the iconoclasts had been consistent, they would have also rejected sacred garments and vessels. Man, belonging to the material world, cognizes the supersensible through the senses: “Since we, without a doubt, are sensual people, then in order to know every divine and pious tradition and to remember it, we need sensual things.”

“The Definition of the Holy Great and Ecumenical Council, the second in Nicaea” reads:

“...we preserve all church traditions, approved in writing or non-written. One of them commands us to make picturesque icon images, since this, in accordance with the history of the Gospel preaching, serves as confirmation that God the Word is true, and not ghostly incarnate, and serves for our benefit, because such things that mutually explain each other, without doubts and prove each other mutually. On this basis, we, who walk the royal path and follow the divine teaching of our holy fathers and the tradition of the Catholic Church - for we know that the Holy Spirit dwells in it - determine with all care and prudence that holy and honorable icons be offered (for veneration) accurately as well as the image of the honest and life-giving Cross, whether they be made of paints or (mosaic) tiles or from any other substance, as long as they are made in a decent manner, and whether they will be in the holy churches of God on sacred vessels and garments , on walls and on tablets, or in houses and along roads, and equally whether they will be icons of our Lord and God and Savior Jesus Christ, or our immaculate Lady, the Holy Mother of God, or honest angels and all saints and righteous men. The more often, with the help of icons, they become the object of our contemplation, the more those who look at these icons are awakened to the memory of the very prototypes, acquire more love for them and receive more incentives to give them kisses, veneration and worship, but not the true service that, according to our faith, it befits only the divine nature. They are excited to bring incense to the icons in honor of them and to consecrate them, just as they do this in honor of the image of the honest and life-giving Cross, holy angels and other sacred offerings, and as, out of pious desire, this was usually done in ancient times; because the honor given to an icon relates to its prototype, and the one who worships the icon worships the hypostasis of the person depicted on it. Such a teaching is contained in our holy fathers, that is, in the tradition of the Catholic Church, which received the Gospel from the ends to the ends [of the earth]... So we determine that those who dare to think or teach differently, or, following the example of obscene heretics, despise church traditions and invent what - innovations, or to reject anything that is dedicated to the Church, be it the Gospel, or the image of the cross, or icon painting, or the holy remains of a martyr, as well as (daring) with cunning and insidiousness to invent something for this purpose , in order to overthrow at least any of the legal traditions found in the Catholic Church, and finally (those who dare) to give ordinary use to sacred vessels and venerable monasteries, we determine that such, if they are bishops or clergy, should be deposed, if there are monks or laymen would be excommunicated"

Ecumenical Councils- meetings of Orthodox Christians (priests and other persons) as representatives of the entire Orthodox Church (the entirety), convened for the purpose of resolving pressing issues in the area and.

What is the practice of convening Councils based on?

The tradition of discussing and resolving the most important religious issues on the principles of conciliarity was established in the early Church by the apostles (). At the same time, the main principle of accepting conciliar definitions was formulated: “according to the Holy Spirit and us” ().

This means that the conciliar decrees were formulated and approved by the fathers not according to the rule of a democratic majority, but in strict agreement with Holy Scripture and the Tradition of the Church, according to the Providence of God, with the assistance of the Holy Spirit.

As the Church developed and spread, Councils were convened in the most different parts ecumene. In the overwhelming majority of cases, the reasons for the Councils were more or less private issues that did not require representation of the entire Church and were resolved by the efforts of the pastors of the Local Churches. Such Councils were called Local Councils.

Issues that implied the need for a church-wide discussion were investigated with the participation of representatives of the entire Church. The Councils convened in these circumstances, representing the fullness of the Church, acting in accordance with God's law and the norms of church government, secured for themselves the status of Ecumenical. There were seven such Councils in total.

How were the Ecumenical Councils different from each other?

The Ecumenical Councils were attended by the heads of local Churches or their official representatives, as well as the episcopate representing their dioceses. The dogmatic and canonical decisions of the Ecumenical Councils are recognized as binding for the entire Church. For the Council to acquire the status of “Ecumenical”, reception is necessary, i.e., the test of time, and the acceptance of its resolutions by all local Churches. It happened that, under severe pressure from the emperor or an influential bishop, the participants in the Councils made decisions that contradicted the gospel truth and Church Tradition; over time, such Councils were rejected by the Church.

First Ecumenical Council took place under the emperor, in 325, in Nicaea.

It was dedicated to exposing the heresy of Arius, an Alexandrian priest who blasphemed the Son of God. Arius taught that the Son was created and that there was a time when He did not exist; He categorically denied the consubstantiality of the Son with the Father.

The Council proclaimed the dogma that the Son is God, consubstantial with the Father. The Council adopted seven members of the Creed and twenty canonical rules.

Second Ecumenical Council, convened under the Emperor Theodosius the Great, took place in Constantinople in 381.

The reason was the spread of the heresy of Bishop Macedonius, who denied the Divinity of the Holy Spirit.

At this Council the Creed was adjusted and supplemented, including by a member containing Orthodox teaching about the Holy Spirit. The Fathers of the Council drew up seven canonical rules, one of which prohibited making any changes to the Creed.

Third Ecumenical Council took place in Ephesus in 431, during the reign of Emperor Theodosius the Small.

It was dedicated to exposing the heresy of the Patriarch of Constantinople Nestorius, who falsely taught about Christ as a man united with the Son of God by a grace-filled connection. In fact, he argued that in Christ there are two Persons. In addition, he called the Mother of God the Mother of God, denying Her Motherhood.

The Council confirmed that Christ is the True Son of God, and Mary is the Mother of God, and adopted eight canonical rules.

Fourth Ecumenical Council took place under Emperor Marcian, in Chalcedon, in 451.

The Fathers then gathered against the heretics: the primate of the Alexandrian Church, Dioscorus, and Archimandrite Eutyches, who argued that as a result of the incarnation of the Son, two natures, Divine and human, merged into one in His Hypostasis.

The Council made a determination that Christ is the Perfect God and at the same time the Perfect Man, One Person, containing two natures, united inseparably, immutably, inseparably and inseparably. In addition, thirty canonical rules were formulated.

Fifth Ecumenical Council took place in Constantinople in 553, under Emperor Justinian I.

It confirmed the teachings of the Fourth Ecumenical Council, condemned the ism and some writings of Cyrus and Willow of Edessa. At the same time, Theodore of Mopsuestia, the teacher of Nestorius, was convicted.

Sixth Ecumenical Council was in the city of Constantinople in 680, during the reign of Emperor Constantine Pogonatus.

His task was to refute the heresy of the Monothelites, who insisted that in Christ there are not two wills, but one. By that time, several Eastern Patriarchs and Pope Honorius had already propagated this terrible heresy.

The Council confirmed the ancient teaching of the Church that Christ has two wills in Himself - as God and as Man. Moreover, His will, according to human nature, agrees in everything with the Divine.

Cathedral, held in Constantinople eleven years later, called the Trullo Council, is called the Fifth-Sixth Ecumenical Council. He adopted one hundred and two canonical rules.

Seventh Ecumenical Council took place in Nicaea in 787, under the Empress Irene. The iconoclastic heresy was refuted there. The Council Fathers compiled twenty-two canonical rules.

Is the Eighth Ecumenical Council Possible?

1) The currently widespread opinion about the completion of the era of the Ecumenical Councils has no dogmatic basis. The activity of Councils, including Ecumenical Councils, is one of the forms of church self-government and self-organization.

Let us note that Ecumenical Councils were convened as the need arose to make important decisions concerning the life of the entire Church.
Meanwhile, it will exist “until the end of the age” (), and nowhere is it stated that throughout this entire period the Universal Church will not encounter difficulties that arise again and again, requiring the representation of all Local Churches to resolve them. Since the right to carry out its activities on the principles of conciliarity was granted to the Church by God, and, as is known, no one took this right from it, there is no reason to believe that the Seventh Ecumenical Council should a priori be called the last.

2) In the tradition of the Greek Churches, since Byzantine times, there has been a widespread opinion that there were eight Ecumenical Councils, the last of which is considered to be the Council of 879 under St. . The Eighth Ecumenical Council was called, for example, St. (PG 149, col. 679), St. (Thessalonian) (PG 155, col. 97), later St. Dositheus of Jerusalem (in his tomos of 1705), etc. That is, in the opinion of a number of saints, the eighth ecumenical council is not only possible, but already was. (priest )

3) Usually the idea of ​​the impossibility of holding the Eighth Ecumenical Council is associated with two “main” reasons:

a) With the indication of the Book of Proverbs of Solomon about the seven pillars of the Church: “Wisdom built herself a house, hewed out its seven pillars, slaughtered a sacrifice, dissolved her wine and prepared a meal for herself; sent her servants to proclaim from the heights of the city: “Whoever is foolish, turn here!” And she said to the weak-minded: “Come, eat my bread and drink the wine that I have dissolved; leave foolishness, and live and walk in the path of reason”” ().

Considering that in the history of the Church there were seven Ecumenical Councils, this prophecy can, of course, with reservations, be correlated with the Councils. Meanwhile, in a strict interpretation, the seven pillars do not mean the seven Ecumenical Councils, but the seven Sacraments of the Church. Otherwise, we would have to admit that until the end of the Seventh Ecumenical Council there was no stable foundation, that it was a limping Church: at first it lacked seven, then six, then five, four, three, two supports. Finally, it was only in the eighth century that it was firmly established. And this despite the fact that it was the early Church that became famous for its host of holy confessors, martyrs, teachers...

b) With the fact of the falling away from the Ecumenical Orthodoxy of the Roman Catholic Church.

Since the Universal Church split into Western and Eastern, supporters of this idea argue, then the convening of a Council representing the One and True Church, alas, is impossible.

In reality, according to God's determination, the Universal Church was never subject to division in two. After all, according to the testimony of the Lord Jesus Christ Himself, if a kingdom or house is divided against itself, “that kingdom cannot stand” (), “that house” (). The Church of God has stood, stands and will stand, “and the gates of hell will not prevail against it” (). Therefore, it has never been divided and will never be divided.

In relation to Its unity, the Church is often called the Body of Christ (see:). Christ does not have two bodies, but one: “There is one bread, and we, who are many, are one body” (). In this regard, we cannot recognize the Western Church either as one with us, or as a separate but equivalent Sister Church.

The rupture of canonical unity between the Eastern and Western Churches is, in essence, not a division, but a falling away and schism of the Roman Catholics from Ecumenical Orthodoxy. The separation of any part of Christians from the One and True Mother Church does not make it any less One, no less True, and is not an obstacle to the convening of new Councils.

The era of the seven Ecumenical Councils was marked by many splits. Nevertheless, according to the Providence of God, all seven Councils took place and all seven received recognition of the Church.

This Council was convened against the false teaching of the Alexandrian priest Arius, who rejected the Divinity and the eternal birth of the second Person of the Holy Trinity, the 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., who was at that time still in the rank of deacon, and others.

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 could accurately know the true doctrine of the faith, it was clearly and concisely set forth in the first seven members of the Creed.

At the same Council, it was decided to celebrate Easter on the first Sunday after the first spring full moon, it was also determined that priests should be married, and many other rules were established.

At the Council, the heresy of Macedonia was condemned and rejected. The Council approved the dogma of the equality and consubstantiality of God the Holy Spirit with God the Father and God the Son.

The Council also supplemented the Nicene Creed with five members, which set out the teaching: about the Holy Spirit, about the Church, about the sacraments, about resurrection of the dead and the life of the next century. Thus, the Niceno-Tsargrad Creed was compiled, 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 Nestorius, who wickedly taught that the Most Holy Virgin Mary gave birth to the simple man Christ, with whom God then united morally, dwelling in Him as in a temple, just as He previously dwelled 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 Council also approved the Nikeotsaregrad Creed 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 Emperor Marcian.

The council was convened against the false teaching of the archimandrite of one Constantinople monastery, Eutyches, who rejected 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 its followers are called Monophysites (single-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 is born from Holy Virgin and in everything he is like us, except for sin. At the Incarnation (birth from the Virgin Mary), Divinity and humanity were united in Him as one Person, unmerged and unchangeable (against Eutyches), inseparable and inseparable (against Nestorius).

FIFTH ECUMENICAL COUNCIL

The Fifth Ecumenical Council was convened in 553, in the city of Constantinople, under the famous Emperor Justinian 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 were famous in their time, namely Theodore of Mopsuet and Willow of Edessa, in which Nestorian errors were clearly expressed, and at the Fourth Ecumenical Council nothing was mentioned about these three writings.

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 of Constantinople, under Emperor Constantine Pogonatus, and consisted of 170 bishops.

The Council was convened against the false teaching of the heretics - the 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 Sophronius, Patriarch of Jerusalem and a monk of Constantinople, whose tongue was cut out and his hand was 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 in such a way that the human will in Christ is not contrary, but submissive to His Divine will.

It is worthy of note that at this Council excommunication was pronounced among other heretics, and 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, it seemed to complement the Fifth and Sixth Ecumenical Councils, which is why it is called the Fifth and 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”, or in Russian “Kormchaya Book”, which is the basis of church government 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 depiction 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 Empress Irene (widow of Emperor Leo Khozar), and consisted of 367 fathers.

The Council was convened against the 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 Copronymus and grandson Leo Chosar.

The Council condemned and rejected the iconoclastic heresy and determined - to deliver and place in St. churches, together with the image of the Honest and Life-giving Cross of the Lord, and holy icons, venerate and worship them, raising the mind and heart to the Lord God, 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 at the Local Council of Constantinople in 842, under Empress Theodora.

At this Council, in gratitude to the Lord God, who gave the Church victory over the iconoclasts and all heretics, the holiday of the Triumph of Orthodoxy was established, which is supposed to be celebrated on the first Sunday of Great Lent and which is still celebrated throughout the entire Ecumenical Orthodox Church.

NOTE: Roman Catholics, instead of seven, recognize more than 20 Ecumenical Councils, incorrectly including in this number the councils that were in the Western Church after its apostasy, and some Protestant denominations, despite the example of the Apostles and the recognition of the entire Christian Church, do not recognize a single Ecumenical Council.

Ecumenical councils- these are meetings of bishops (and other representatives of the highest clergy of the world) 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 refer to 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 general 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, which 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:

1. About the essence of the concepts of God the Father, God the Son (Christ) and God the Holy Spirit.
2. Affirmation of the inviolability of the Nicene Symbol.
3. General criticism of the judgments of Bishop Apollinaris from Syria (a fairly educated man of his time, an authoritative spiritual personality, a defender of Orthodoxy against Arianism).
4. 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, the main topic of the council was the question “On the 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 decree excommunicating 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, the emperor Byzantine Empire was Heraclius. 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 bishops' meetings 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 initially preserved only in oral form. 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?

1. Far Eastern, Catholic and Orthodox (Jerusalem, I Nicaea and I Constantinople).
2. Far Eastern (with the exception of Assyrian), Catholic and Orthodox (Cathedral of Ephesus).
3. Orthodox and Catholic (Chalcedonian, II and III Constantinople, II Nicene).
4. 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; Vatican I 1869-1870; Vatican II 1962-1965);
5. 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.

The following topics are planned to be discussed at this council:

• 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.

On May 31, the Church celebrates the memory of the holy fathers of the seven Ecumenical Councils. What decisions were made at these councils? Why are they called “universal”? Which of the holy fathers took part in them? Andrey Zaitsev reports.

The First Ecumenical Council (Nicaea I), against the heresy of Arius, convened in 325 in Nicaea (Bithynia) under Constantine the Great; 318 bishops were present (among them St. Nicholas, Archbishop of Myra of Lycia, St. Spyridon, Bishop of Trimifuntsky). Emperor Constantine is depicted twice - greeting the participants of the council and presiding over the council.

To begin with, let us clarify the very concept of “Ecumenical” in relation to councils. Initially, it only meant that it was possible to gather bishops from all over the Eastern and Western Roman Empire, and only a few centuries later this adjective began to be used as the highest authority of the council for all Christians. In the Orthodox tradition, only seven cathedrals have received this status.

For most believers, the most famous, undoubtedly, remains the First Ecumenical Council, held in 325 in the city of Nicaea near Constantinople. Among the participants in this Council, according to legend, were Saints Nicholas the Wonderworker and Spyridon of Trimyfutsky, who defended Orthodoxy from the heresy of the Constantinople priest Arius. He believed that Christ was not God, but the most perfect creation, and did not consider the Son equal to the Father. We know about the course of the first council from the Life of Constantine by Eusebius of Caesarea, who was among its participants. Eusebius left a beautiful portrait of Constantine the Great, who was the organizer of the convening of the council. The Emperor addressed the audience with a speech: “Contrary to all expectations, having learned about your disagreement, I did not leave this unattended, but, wanting to help heal evil with my help, I immediately gathered all of you. I rejoice to see your gathering, but I think that my desires will only be fulfilled when I see that you are all animated by one spirit and observe one common, peaceful agreement, which, as dedicated to God, you must proclaim to others.”

The emperor’s wish had the status of an order, and therefore the result of the council’s work was the oros (the dogmatic decree that condemned Arius) and most of the text known to us as the Creed. Athanasius the Great played a huge role at the council. Historians still argue about the number of participants in this meeting. Eusebius speaks of 250 bishops, but traditionally it is believed that 318 people participated in the Council.

The Second Ecumenical Council (Constantinople I), against the Macedonian heresy, convened in 381 under Emperor Theodosius the Great (pictured top center), attended by 150 bishops, among them Gregory the Theologian. The Nicene Creed was confirmed, to which 8 to 12 members were added to respond to heresies that had arisen since the First Council; thus, the Niceno-Constantinopolitan Creed, which is still professed by the entire Orthodox Church, was finally approved.

The decisions of the First Ecumenical Council were not immediately accepted by all Christians. Arianism continued to destroy the unity of faith in the empire, and in 381, Emperor Theodosius the Great convened the Second Ecumenical Council in Constantinople. It added to the Creed, decided that the Holy Spirit emanates from the Father, and condemned the idea that the Holy Spirit is not consubstantial with the Father and the Son. In other words, Christians believe that all persons of the Holy Trinity are equal.

At the Second Council, the pentarchy was also approved for the first time - a list of Local Churches, located according to the principle of “primacy of honor”: Rome, Constantinople, Alexandria, Antioch and Jerusalem. Before this, Alexandria occupied second place in the hierarchy of Churches.

150 bishops were present at the council, while a fairly large part of the hierarchs refused to come to Constantinople. Nevertheless. The Church recognized the authority of this council. The most famous saint of the council fathers was St. Gregory of Nyssa; St. Gregory the Theologian did not take part in the meetings from the very beginning.

The Third Ecumenical Council (Ephesus), against the heresy of Nestorius, convened in 431 under Emperor Theodosius the Younger (pictured top center) in Ephesus (Asia Minor); 200 bishops were present, among them Saints Cyril of Alexandria, Juvenal of Jerusalem, Memnon of Ephesus. The Council condemned the heresy of Nestorius.

Heresies continued to shake the Christian Church, and therefore the time soon came for the Third Ecumenical Council - one of the most tragic in the history of the Church. It took place in Ephesus in 431 and was organized by Emperor Theodosius II.

The reason for its convening was the conflict between the Patriarch of Constantinople Nestorius and St. Cyril of Alexandria. Nestorius believed that Christ had a human nature until the moment of the Epiphany and called the Mother of God “Christ Mother”. St. Cyril of Alexandria defended the Orthodox view that Christ, from the very moment of His incarnation, was “perfect God and perfect man.” However, in the heat of controversy, Saint Cyril used the expression “one nature,” and for this expression the Church paid a terrible price. Historian Anton Kartashev in his book “Ecumenical Councils” says that St. Cyril demanded more from Nestorius to prove his Orthodoxy than Orthodoxy itself required. The Council of Ephesus condemned Nestorius, but the main events were still ahead.

St. Cyril’s reservation about the one divine nature of Christ was so tempting to the minds that the saint’s successor at the See of Alexandria, Pope Dioscorus, in 349 convened another “Ecumenical Council” in Ephesus, which the Church began to consider as a robber’s one. Under terrible pressure from Dioscorus and a crowd of fanatics, the bishops reluctantly agreed to talk about the predominance of the divine nature in Christ over the human, and about the absorption of the latter. This is how the most dangerous heresy in the history of the Church appeared, called Monophysitism.

The Fourth Ecumenical Council (Chalcedon), convened in 451, during the reign of Emperor Marcian (depicted in the center), in Chalcedon, against the heresy of the Monophysites led by Eutyches, which arose as a reaction to the heresy of Nestorius; The 630 fathers of the council proclaimed “One Christ, the Son of God... glorified in two natures.”
Below are the relics of the Holy Great Martyr Euphemia the All-Praised. According to church tradition, Patriarch Anatoly of Constantinople proposed that the Council resolve this dispute by turning to God through the relics of Saint Euphemia. The shrine with her relics was opened and two scrolls with the Orthodox and Monophysite confession of faith were placed on the saint’s chest. The cancer was closed and sealed in the presence of Emperor Marcian. For three days, the participants of the Council imposed strict fasting on themselves and prayed intensely. With the onset of the fourth day, the king and the entire cathedral came to the holy tomb of the saint, and when, having removed the royal seal, they opened the coffin, they saw that the holy great martyr was holding the scroll of the faithful in her right hand, and the scroll of the evil believers lay at her feet. The most amazing thing was that she, holding out her hand as if alive, gave the king and patriarch a scroll with the right confession.

Many Eastern Churches never accepted the decision of the IV Ecumenical Council, held in 451 in Chalcedon. The driving force, the real “engine” of the council that condemned the Monophysites, was Pope Leo the Great, who made enormous efforts to defend Orthodoxy. The meetings of the council were very stormy, many participants were inclined towards Monophysitism. Seeing the impossibility of agreement, the fathers of the cathedral elected a commission, which miraculously, in a few hours, developed a dogmatically flawless definition of two natures in Christ. The culmination of this orosis was 4 negative adverbs, which still remain a theological masterpiece: “One and the same Christ, Son, Lord, Only Begotten, known in two natures (εν δύο φύσεσιν) unmerged, unchangeable, inseparable, inseparable; the difference of His natures never disappears from their union, but the properties of each of the two natures are united in one person and one hypostasis (εις εν πρόσωπον και μίαν υπόστασιν συντρεχούση) so that He is not divided and is not divided into two persons.”

Unfortunately, the struggle for this definition continued for several more centuries, and Christianity suffered the greatest losses in the number of its followers precisely because of the supporters of the Monophysite heresy.

Among other acts of this Council, it is worth noting Canon 28, which finally secured Constantinople second place after Rome in the primacy of honor among the Churches.


Fifth Ecumenical Council (Constantinople II), convened in 553 under Emperor Justinian (depicted in the center); 165 bishops were present. The Council condemned the teaching of three Nestorian bishops - Theodore of Mopsuestia, Theodoret of Cyrus and Willow of Edessa, as well as the teaching of the church teacher Origen (III century)

Time passed, the Church continued to fight heresies, and in 553, Emperor Justinian the Great convened the Fifth Ecumenical Council.

In the hundred years since the Council of Chalcedon, Nestorians, Orthodox, and Monophysites continued to argue about the divine and human natures in Christ. The unifier of the empire, the emperor also wanted the unity of Christians, but this task was much more difficult to solve, since theological disputes did not stop after the issuance of royal decrees. 165 bishops took part in the work of the council, condemning Theodore of Mopsuestia and his three works written in the Nestorian spirit.

The Sixth Ecumenical Council (Constantinople III), convened in 680-681. under Emperor Constantine IV Pogonata (depicted in the center) against the heresy of the Monothelites; 170 fathers confirmed the confession of faith about two, Divine and human, wills in Jesus Christ.

Much more dramatic was the situation at the Sixth Ecumenical Council, the real “hero” of which was St. Maximus the Confessor. It took place in Constantinople in 680-681 and condemned the heresy of the Monophilites, who believed that in Christ there are two natures - divine and human, but only one divine will. The number of participants at the meetings fluctuated constantly, with a maximum of 240 people present when drawing up the council rules.

The dogmatic oros of the council is reminiscent of Chalcedon and speaks of the presence of two wills in Christ: “And two natural wills or desires in Him, and two natural actions, inseparably, immutably, inseparably, unmerged, according to the teaching of our holy fathers, we also preach two natural desires, not contrary, so that it will not be, like the wicked heretics, revolting, but His human a desire that follows, and is not opposed or opposed, but rather submits to His Divine and Almighty will.”

Let us note that 11 years after this determination, the bishops gathered in the royal chambers called Trullo and adopted a number of disciplinary church rules. In the Orthodox tradition, these decisions are known as the rules of the Sixth Ecumenical Council.


The Seventh Ecumenical Council (Nicaea II), convened in 787, under Emperor Constantine VI and his mother Irene (depicted on the throne in the center), in Nicaea against the heresy of the iconoclasts; Among the 367 holy fathers were Tarasius of Constantinople, Hippolytus of Alexandria, and Elijah of Jerusalem.

The last, Seventh Ecumenical Council, held in 787 in Constantinople, was dedicated to the protection of holy images from the heresy of iconoclasm. 367 bishops took part in it. An important role in the protection of holy icons was played by the Patriarch of Constantinople Tarasius and Empress Irene. The most important decision was the dogma of the veneration of holy icons. Key phrase This definition sounds like this: “The honor given to the image passes to the original, and the one who worships the icon worships the being depicted on it.”

This definition put an end to the debate about the difference between the veneration of icons and idolatry. In addition, the decision of the Seventh Ecumenical Council still encourages Christians to protect their shrines from attacks and sacrilege. It is interesting that the decision of the council was not accepted by Emperor Charlemagne, who sent the Pope a list of mistakes made by the participants in the meetings. Then the pope stood up to defend Orthodoxy, but there was very little time left before the great schism of 1054.

Frescoes of Dionysius and the workshop. Murals of the Cathedral of the Nativity of the Virgin Mary at the Ferapontov Monastery near Vologda. 1502 Photos from the website of the Dionysius Fresco Museum

We remember the history of the seven Ecumenical Councils of the Church of Christ

The first centuries of Christianity, like most powerful young religions, were marked by the emergence of numerous heretical teachings. Some of them turned out to be so tenacious that to combat them, the collective thought of theologians and hierarchs of the entire Church was required. Similar councils in church history received the name Ecumenical. There were seven in total: Nicene, Constantinople, Ephesus, Chalcedon, Second Constantinople, Third Constantinople and Second Nicene.

325
First Ecumenical Council
Held in 325 in Nicaea under Emperor Constantine the Great.
318 bishops took part, including St. Nicholas the Wonderworker, Bishop James of Nizibia, St. Spyridon of Trimifuntsky, St. Athanasius the Great, who at that time was still in the rank of deacon.
Why was it convened:
to condemn the heresy of Arianism
The Alexandrian priest Arius rejected the Divinity and the pre-eternal birth of the second Person of the Holy Trinity, the Son of God, from God the Father and taught that the Son of God is only the highest creation. The Council condemned and rejected the heresy of Arius and affirmed the immutable truth - the 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 consubstantial with God the Father.

So that all Orthodox Christians could accurately know the true doctrine of faith, it was clearly and concisely set forth in the first seven articles of the Creed.

At the same Council, it was decided to celebrate Easter on the first Sunday after the first spring full moon, it was determined that clergy should be married, and many other rules were established.

381
Second Ecumenical Council
Held in 381 in Constantinople under Emperor Theodosius the Great.
150 bishops took part, including St. Gregory the Theologian (chairman), Gregory of Nyssa, Meletius of Antioch, Amphilochius of Iconium, Cyril of Jerusalem, etc.
Why was it convened:
to condemn the Macedonian heresy
The former Bishop of Constantinople Macedonius, an adherent of Arianism, rejected the Divinity of the third Person of the Holy Trinity - the Holy Spirit; he taught that the Holy Spirit is not God, and called Him a creature or created force, and, moreover, serving God the Father and God the Son like angels. At the Council, the heresy of Macedonia was condemned and rejected. The Council approved the dogma of the equality and consubstantiality of God the Holy Spirit with God the Father and God the Son.

The Council also supplemented the Nicene Creed with five members, which set out the teaching: 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 Niceno-Tsaregrad Creed was compiled, which serves as a guide for the Church for all times.

431
Third Ecumenical Council
Held in 431 in Ephesus under Emperor Theodosius II the Younger.
200 bishops took part.
Why was it convened:
to condemn the heresy of Nestorianism
The Archbishop of Constantinople Nestorius wickedly taught that the Most Holy Virgin Mary gave birth to the simple man Christ, with whom God later united morally and dwelt in Him, as if in a temple, just as He had 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 the Most Holy Virgin - the Mother of Christ, and not the Mother of God. The Council condemned and rejected the heresy of Nestorius, decided to recognize the union in Jesus Christ from the time of the Incarnation (birth from the Virgin Mary) of two natures - Divine and Human - and determined to confess Jesus Christ as perfect God and perfect Man, and the Blessed Virgin Mary as the Mother of God.

The Council also approved the Niceno-Tsaregrad Creed and strictly forbade making any changes or additions to it.

451
Fourth Ecumenical Council
Held in 451 in Chalcedon under Emperor Marcian.
650 bishops took part.
Why was it convened:
to condemn the heresy of Monophysitism
The archimandrite of one of the Constantinople monasteries, Eutyches, rejected 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 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 its followers are called Monophysites (i.e. mononaturalists). 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 the true God and true man: according to Divinity, He is eternally born of the Father, according to humanity, He was born from the Most Holy Virgin and is like us in everything, except for sin. During the Incarnation, Divinity and humanity were united in Him as a single Person, unchangeable and unmerged, inseparable and inseparable.

553
Fifth Ecumenical Council
Held in 553 in Constantinople under Emperor Justinian I.
165 bishops participated.
Why was it convened:
to resolve disputes between the followers of Nestorius and Eutyches

The main subject of controversy was the writings of three teachers of the Syrian Church, who were famous in their time (Theodore of Mopsuestia, Theodoret of Cyrus and Willow of Edessa), in which Nestorian errors were clearly expressed (at the 4th Ecumenical Council nothing was mentioned about these three writings). The Nestorians, in a dispute with the Eutychians (Monophysites), referred to these writings, and the Eutychians found in this a pretext to reject the 4th Ecumenical Council itself and to slander the Ecumenical Orthodox Church, as if it had deviated into Nestorianism. The Council condemned all three works and Theodore of Mopsuestia himself as unrepentant, and regarding the other two authors, the condemnation was limited only to their Nestorian works. The theologians themselves renounced their false opinions, were pardoned and died in peace with the Church.

The Council confirmed the condemnation of the heresy of Nestorius and Eutyches.

680 g
Sixth Ecumenical Council
The sixth council took place in 680 in Constantinople under Emperor Constantine Pogonatus.
170 bishops took part.
Why was it convened:
to condemn the heresy of monothelitism
Although the Monothelites recognized in Jesus Christ two natures, Divine and Human, they saw in Him only the Divine will. The unrest caused by the Monothelites continued after the 5th Ecumenical Council. Emperor Heraclius, wanting reconciliation, decided to persuade the Orthodox to make concessions to the Monothelites and, by the force of his power, ordered to recognize in Jesus Christ one will with two natures. The defenders and exponents of the true teaching of the Church were Patriarch Sophronius of Jerusalem and the Constantinople monk Maximus 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 in such a way that the human will in Christ is not contrary, but submissive to His Divine will.

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, it seemed to complement the 5th and 6th Ecumenical Councils, which is why it is called the Fifth and Sixth (sometimes called Trullo).

The Council approved the rules by which the Church should be governed, namely: the 85 rules of the holy apostles, the rules of six Ecumenical and seven Local Councils, as well as the rules of 13 Fathers of the Church. These rules were subsequently supplemented by the rules of the 7th Ecumenical Council and two more Local Councils and constituted the so-called Nomocanon (The Helmsman's Book), which lies at the basis of the governance 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: forcing clergy to celibacy, strict fasting on the Saturdays of the Holy Pentecost and the depiction of Christ in the form of a lamb (lamb).

787
Seventh Ecumenical Council
Held in 787 in Nicaea under Empress Irene, widow of Emperor Leo Chosar.
367 bishops participated.
Why was it convened:
to condemn the heresy of iconoclasm
The iconoclastic heresy arose 60 years before the Council under the Emperor Leo the Isaurian, who, wanting to convert the Mohammedans to Christianity, considered it necessary to abolish the veneration of icons. This heresy continued under his son Constantine Copronymus and grandson Leo Chosar. The Council condemned and rejected the iconoclastic heresy and determined to place and place holy icons in churches together with the image of the Precious and Life-Giving Cross of the Lord, to venerate and worship them, 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.

The veneration of icons was finally restored and approved at the Local Council of Constantinople in 842 under Empress Theodora.

Reference
The Roman Catholic Church, instead of seven, recognizes more than two dozen Ecumenical Councils, including in this number the councils that were in Western Christendom after the great schism of 1054, and in the Lutheran tradition, despite the example of the apostles and the recognition of the entire Church of Christ, Ecumenical Councils are not given such significance as in the Orthodox Church and Catholicism.