Andrew Bohush December 8, 2014
ChurchHistory
Opinion Paper
The First Six Ecumenical Councils
The First Ecumenical Council
The First Ecumenical Council took place in 325 at Nicea. This was the first of seven Ecumenical Councils that would take place within the century. There were three major decisions that were made at the First Ecumenical Council in Nicea.
The first major decision at the Council was that they “declared that the Son is of one essence (homoousios) with the Father.” (Book of Handouts, 123) The second major decision was that Arianism was condemned, which was believed that “Son od God is a created being, less than fully Divine” (Book of Handouts, 123). Then finally the most important one of the three major decisions in my opinion is that the Nicene Creed was drafted in its original form (Book of Handouts, 123). The Nicene Creed is important in my opinion because it is right at the epicenter of our Liturgy, along with the Anaphora. The Nicene Creed is the profession of faith for the Orthodox Church.
I feel a major accomplishment in Church History took place at the First Ecumenical Council. At the First Ecumenical Council, there were twenty canons that were established that shaped how the Church as a whole was to be governed and headed. I feel that these twenty canons were a major part in influencing the way a Church was to be looked at and set the precedent that at later Councils that more would be implemented. All twenty of the canons are very important, as they give the Church guidelines that should be followed. In the “Book of Handouts” we were given the highlights as to which only a couple I will reflect on. The first canon that I feel is important is that the Holy Synod of Bishops should meet twice a year. This is imperative because it gives the Hierarchs a chance to meet with each other to discuss National Church matters, approve forthcoming ordinations, elect bishops if needed for vacant dioceses or elect vicar bishops. Another Canon I feel that is important was established where a bishop has to be consecrated by at least three bishops, and more than three if possible (Book of Handouts, 114). I feel this is vital because it give a safeguard to the Church and the rest of the Churches that make the newly consecrated Bishop canonical, which makes those of the schismatic Church’s not canonically consecrated because if a Bishop that broke away from a Canonical wants his Church consecrate more bishops, then how is it remotely possible for just one bishop to consecrate another bishop if there is less than three? This proves the canon is right and that there has to be at least three bishops to consecrate another bishop.
The third and final canon that I feel is essential to reflect upon was established at the First Ecumenical Council is where a bishop is not able to jump from ruling one diocese and then to rule another diocese. It is important to me because I feel that each diocese should carefully choose and elect a bishop that they feel would be the best choice for their needs. If later the bishop feels that he would be better suited in another diocese then he should have thought very carefully as to accepting the nomination from the diocesan clergy and laity. A bishop just cannot jump from one diocese to another.
One final issue that I feel that is important that the council concentrated on was the date of Pascha. The date of Pascha is important to me because it gives us the understanding as to why we as the Eastern Church celebrate Pascha on a different day as to when the Western Church celebrates on a different day.
The Second Ecumenical Council
The Second Ecumenical Council was held in Constantinople in the year 381. The Emperor that presided and convened the council was Saint Theodosius the Great. Some key figures that were involved at the Second Ecumenical Council was Saint Meletius, Saint Gregory the Theologian, Saint Gregory of Nyssa, Saint Basil the Great and the Holy Spirit.
There were five major decisions made at the Second Ecumenical Council, I feel that all of them are important. The first decision that I feel was important was one of the First Ecumenical Councils decisions where that the creed was approved of, therefore Semi-Arianism was denounced. This made it that “Christ is homoiousios with the Father” (Book of Handouts, 123). The second decision that was made was that Macedonianism was denounced. The idea of Macedonianism was the Pneumatomachianism, which is the “Holy Spirit is a created being, less than fully Divine” (Book of Handouts, 123). The third decision that was made was “Affirmed the full deity of the Holy Spirit” (Book of Handouts, 123). The final two of the five decisions were that Apollinarianism was denounced and the Nicene Creed had a paragraph that was added, which was on the Holy Spirit. These are all important because they have shaped the formation of the Church and how people like myself are going to be taught so we can serve at the Holy Table.
At the Second Ecumenical Council, there were three canons that were passed, Canon Two, Canon Three and Canon Seven. These are important because they tell the Church how to govern. The Second Canon is about bishops going outside of their bounds of authority. In the Book of Handouts, the canon states “The bishops are not to go beyond their dioceses to churches lying outside their bounds, nor brining confusion on the churches…” (Book of Handouts, 136) and then it also says “And the aforesaid canon concerning dioceses being observed, it is evident that the synod of every province will administer [only] the affairs of that particular province, as was decreed at Nicea [in Canon VI]” (Book of Handouts, 137). This is important because this tells bishops that they cannot go into other dioceses or jurisdictions without the permission of the ruling bishop of the said diocese or jurisdiction. Also, the bishop just cannot ordain men from other dioceses to a major or minor order without performing the ordination “on behalf of” the hierarch of the diocese. This gives a safeguard to the diocese, where bishops cannot steal clergy from other dioceses, without the said clergy asking for a canonical transfer from one diocese/jurisdiction to other diocese/jurisdiction.
The next canon that I feel is important is the Third Canon, which bothered Rome to no end. Canon Three states “The Bishop of Constantinople, however, shall have the prerogative of honour after the Bishop of Rome, because Constantinople is New Rome” (Book of Handouts, 137). This is important because this later became known as the Ecumenical Patriarchate. The belief of Constantinople being “equal” with Rome was unpleasant to think of for the Western Church because it would have made Rome not the sole authority anymore.
The next important canon is Canon Seven, it is important because it tells how a heretic or schismatic is to be brought back into the Church. The idea that was implemented in the Seventh Canon was that those that were to be brought back to the Church, had to come back through Chrismation. This is important because it made it possible for those to be brought back with them repenting and knowing that they have to ask for forgiveness and to be Sealed with the Gift of the Holy Chrism.
The Third Ecumenical Council
The Third Ecumenical Council was held in 431 in Ephesus, with Theodosius II presiding and convening the council. The key figures that were involved were the Writings of Theodore of Mopsuestia, Nestorius, John of Antioch, Saint Cyril, and Saint Pope Celestine. The council was opened up by Bishop Memnon of Ephesus, all of the other bishops were not present for the opening. The delegation from Antioch which consisted of Bishop John and his 30 bishops were late and Bishop John sent a message ahead of to the council which stated “If I’m late do what you must do” (Book of Handouts, 159). But, Bishop John and his delegation arrived three days later.
Nestorius was offending many with his ideals and he said, “I can never allow that a child three months old was God” (Book of Handouts, 159). The results of Nestorius’ actions were excommunication and deposition by Cyril and his party. But on the other hand, after John arrives, John is mad that they did not wait for him, but how could John be mad since he sent that message ahead of time? So, John decides, “that Cyril and Memnon are ‘deposed unless and until they repudiated the twelve Anathemas’” (Book of Handouts, 159).
There were three major decisions that were made at the Third Ecumenical Council. Those three are the Condemning of Nestorius, the council “Affirmed Alexandrian Christology: Christ has only one hypostasis – the Divine Logos” (Book of Handouts, 123). The third and final major decision was that the using of the word “Theotokos” for the Virgin Mary was declared. The word “Theotokos” means “God-bearer, or Mother of God”.
During the Third Ecumenical Council there were eight canons that were passed by those present. But I will only reflect on two of them that I feel are important. The first one I feel that is important is Canon Seven, which states that it is unlawful for another creed to be brought forth in any way and that it will be considered a rival to that of the holy fathers where at Nicea they assembled with the Holy Spirit. This is important because the creed that was establish at the First Ecumenical Council and then had an addition to it at the Second Ecumenical Council was voted to be the true profession of faith. This would be like if a person brought forth a new constitution to be used in the United States. There is just no way for that to be used without any discussion to be done.
Whoever would bring forth such a creed other than the Nicene Creed, in my opinion would be a heretic and considered to be against the Church. The people do not appreciate the one that was already implemented by those at the First and Second Council would be doing more harm than good to the Church. People would become confused as to which one would be the true creed and which one would be the false creed.
Another Canon that I feel that is important to reflect upon is Canon Eight. This is “reaffirming the autocephaly of the Church of Cyprus over against the claims of the see of Antioch, also has direct relevance for our tracking of the rise of Papal presumption” (Book of Handouts, 160). Antioch thought that they had authority in Cyprus, but they were mistaken. The Church of Cyprus had their own autocephaly and they were able to ordain their own bishops. Antioch thought that the land was theirs since their title of the head of their Church is “Patriarch of Antioch and All the East”. This issue is still going on today with issues of land between different Churches in the Middle East.
The Fourth Ecumenical Council
The Fourth Ecumenical Council was held in 451 at Chalcedon, the emperor at the time was Saint Marcian and Empress Saint Pulcheria. The key figures that were involved at the Fourth Ecumenical Council were Eutyches, Dioscorus, Saint Leo I’s “Tome: and Saint Patriarch Anatolios of Constantinople.
There were three major decisions that were made at the Fourth Ecumenical Council. The first decision was the condemning of Eutychianism which is that Christ’s humanity is different than our and was part of extreme Monophysitism (Book of Handouts, 123). The second decision was that they “affirmed Christ as homoousios with the Father in His divinity, and homoousios with man in His humanity” (Book of Handouts, 123). The third decision was they “affirmed Christ as being ‘in two natures unmixed, unchanged, undivided, and inseperable’” (Book of Handouts, 123).
The Fourth Ecumenical Council passed Twenty-eight Canons, but I will only reflect on eight of those canons that I feel that are important. The first canon that I feel is important is Canon 3, which in today’s world is very hard to not follow. The canon says that no member of the major ranks of clergy shall be involved in business, worldly affairs or shall have people working under them by way of hiring them. This is hard to follow in this day, because parishes do not pay a priest what should be enough for the priest to provide for his family. Having a second job of some sort has become second nature to the priests that do not get paid enough to support their family. In some other cases, the Matushka will work to help provide for the family. Also, it is impossible to for priests to not be engaged in business, because the National Church has become a business for it to survive. For the National Church as is the same for a diocese, there has to be officers for a smooth running Church. These officers are usually priests that will get some sort of salary or stipend. It is imperative sometimes for a priest to work, especially if he and his matushka have a big family to support, but even if they do not have a big family to support, the priest might have to work.
The next canon that I feel that is important is Canon fourteen because this is a major issue in today Church. There are men whose wives are not Orthodox that want to be ordained to the Holy Orders, but it is not possible. I agree with this canon, the wife of the man that would like to be ordained has to be Orthodox. How would it be possible for a deacon or priest whose wife it’s not Orthodox be able to preach the word of God or as a priest consecrate the gifts during the Anaphora, it is not possible.
Canon 19 is also very important, where the Synod of Bishops of a Church must meet twice a year; this is reaffirming Canon 5 from Nicea. This is important because it gives the brother hierarchs a chance to meet with each other and to give status reports on their respective dioceses. Also, it is imperative for the hierarchs to meet because if there are issues that the brother hierarch has then they can have helped each other. Plus, if there is certain National Church issues that need to be resolved, than the hierarchs can make sure those issues get resolved.
Canon Twenty-five is also a very important canon, to summarize it, a bishop is to ordained within three months of being elected, but if there is a problem then the ordination will be postponed. To ordain a bishop within three months is to give the diocese of which the bishop will rule stability. Without stability in the diocese, there are no ordinations or any bishop going to visit his flock and to be the chief Shepard to his people.
The Fifth Ecumenical Council
The Fifth Ecumenical Council took place in 553 in Constantinople with Saint Justinian (and Empress Saint Theodora was until her death until 548 AD) being the Emperor and Empress at the time. The key figures at the Ecumenical Council were, Saint Justinian, Saint Patriarch Eutychius of Constantinople and Pope Vigilius.
There were five major decisions made at the Fifth Ecumenical Council. The first major decision was there was hope that the Monophysites would reconcile. The second decision was “condemned the ‘Three Chapters’ – Theodore of Mossuestia (in person & writings), and Theodore of Cyrus’s & Ibas of Edessa’s writings supporting Nestorius – to convince the Monophysites that Chalcedon was not crypto-Nestorian” (Book of Handouts, 123). The third major decision that was made was that Origen and his different Platonistic ideals were condemned. The fourth decision was the affirmation of the “Chalcedon along Cyrillian lines” (Book of Handouts, 123). The fifth decision was to allow the Monophysite language, which was a favorite moderate to have the right Orthodox understanding.
At the Fifth Ecumenical Council one major part of the Divine Liturgy was created by Emperor Justinian. The hymn “O Only Begotten Son and Word of God” was introduced. This is sung at every Divine Liturgy in every season of the Church year. The phrase in the hymn “Only-Begotten Son”, which is “Who art One of the Holy Trinity”, is part of the Theopaschite Formula.
The doctrinal proclamation of the Fifth Ecumenical Council is a very important document that was the result of the Fifth Ecumenical Council. There are fourteen sections to the document; I will reflect on five that I feel are important. The first one I feel that is important is the one that says “The proclamation of ‘a consubstantial Trinity, one God head to be worshipped in three subsistences (hypostases) or persons’” (Book of Handouts, 201). This is important because it tells us that we worship the Trinity as the “Father, Son and Holy Spirit”, the three are all the same, but yet different.
The next part of the proclamation that I feel is important is the nature of the Virgin Mary being affirmed by those at the Fifth Ecumenical Council. Those at the Fifth Ecumenical Council affirmed the Mother of Gods virginity, when they were making the declaration. This part of the declaration is important because it shows that Christ was indeed conceived by the Holy Spirit. The next important part is how Severus’s language was used regarding Christ’s nature. It was said that the nature of Christ was to be composite. In the Orthodox way, this means that the union of God the Word of flesh was recognized hypostatically.
The next important part of the declaration was another of Sverus’s phrases. This one was “in theory only”. “The proper Orthodox interpretation – that the two natures of Christ can be contemplated/considered separately, but that they are united in Christ without separation” (Book of Handouts, 201). This important because it shows that Christ’s divinity is not divided, but the nature is was in question.
The Fifth Ecumenical Council was a very important council as is all of the other that had taken place. From the Orthodox Church point of view that council acted as affirmative confirmation of the Council of Chalcedon.
The Sixth Ecumenical Council
The Sixth Ecumenical Council was held from 680 to 681 at Constantinople. The emperor at the time was Constantine IV and the key figures that were involved were Saint Pope Agatho, Saint Pope Martin, and the writings of Saint Maximos the Confessor.
There were four major decisions that were made at the Sixth Ecumenical Council. The first was that Monotheletism was denounced. Monotheletism is where there are two nature of Christ, but Christ has one will and it is a divine will. The second decision is “affirmed that Christ has both a natural divine will and natural human will” (Book of Handouts, 123). The third major decision was that those who believed in Monotheletism were condemned and those included and started with Sergios and then Pope Honorius and the four Patriarchs of Constantinople. The fourth major decision was that “Discorus and Severus are condemned, though they had not been condemned at the 5thCouncil” (Book of Handouts, 123).
In November of 680, at the Tullo, which was an imperial palace, the Sixth Ecumenical Council was convened. The first session of the meeting it was affirmed that the meeting was indeed an ecumenical council. At the council there were 43 bishops, and out of the 43 bishops there were two Eastern Patriarchs, Patriarch George of Constantinople and the titular Patriarch Marcarius of Antioch, who was living in Constantinople at the time. At the time of the Sixth Ecumenical Council the Chalcedonian sees of Alexandria and Jerusalem were vacant.
The Sixth Ecumenical Council was not even supposed to be an “Ecumenical Council” with how many hierarchs were present, but, it made an “Ecumenical Council” nevertheless. The council lasted until September of 681, in which eighteen sessions took place in order for Monothelitism being called a heresy after patristic research. This is important because it changed the Church as a whole with this major decision.
One very important event that took place at the Sixth Ecumenical Council was, during the eleventh and twelfth sessions, Patriarch Marcarius was deposed because another confession of faith was constructed by Marcarius, who was the small Monothelite minority leader. Therefore the confession of faith was vetoed.
“The Definition of Faith” was and still is an important document that came out of the Sixth Ecumenical council. “The Definition of Faith” reaffirms the “Nicene Creed” and also the “vitally relevant language in the Chalcedonian Definition” (Book of Handouts, 220) The Fathers added an important statement where they say that God has “two natural wills and two natural operations [existing] indivisibly, incontrovertibly [i.e., without change], inseparably, [and] inconfusedly, according to the teaching of the holy Fathers” (Book of Handouts, 220).