Ecumenical councils - briefly. Ecumenical Councils: stories of creation, names with descriptions and photos

14.10.2019

(Nicene II), convened in 787, under Emperor Constantine VI and his mother Irene, in Nicaea against the heresy of the iconoclasts; among the 367 holy fathers were Tarasius of Tsaregradsky, Hippolytus of Alexandria, Elijah of Jerusalem. Remembrance on the Sunday closest to 11 October.

1. For those who have received priestly dignity, the inscribed rules and regulations serve as evidence and guidance, which we willingly accept, we sing with the God-speaking David, saying to the Lord God: on the path of Your testimonies, enjoy, as if about all wealth. Likewise: Thou hast commanded righteousness, Thy testimonies forever; enlighten me and I will live. And if the prophetic voice commands us to forever keep the testimonies of God, and live in them: what is clearly there, as if they remain indestructible and unshakable. For even the God-seer Moses says thus: It is not fitting to add to these, and it is not appropriate to take them away from them. And the Divine Apostle Peter, boasting of them, cries out: the Angels desire to penetrate into this. So Paul also says: If we, or an angel from heaven, announces to you more than we have announced to you, let him be anathema. After all, this is true, and it is testified to us: then, rejoicing over this, as if someone had gained much self-interest, we accept the Divine rules with delight, and we fully and unshakably contain the decree of these rules, set forth from the all-praise Apostles, the holy trumpets of the Spirit, and from the holy ecumenical councils, and locally gathering to issue such commandments, and from our holy fathers. For all of them, having been enlightened from one and the same Spirit, legitimized the useful. And whom they anathematize, those we anathematize; but whom we expel, those we also expel, and whom we excommunicate, those we also excommunicate; whoever is subjected to penance, those we also subject. For having ascended to the third heaven, and having heard unspeakable words, the Divine Apostle Paul clearly cries out: they are not greedy in disposition, content with what is.

2. Inasmuch as we promise God in psalmody: I will learn in Thy justifications, I will not forget Thy words: then it is salutary for all Christians to preserve this, especially for those who accept priestly dignity. For this reason, we define: everyone who has been elevated to the episcopal degree must certainly know the psalter, and thus instructs all his clergy to learn from it. So the metropolitan should carefully test him, whether he has zeal with reflection, and not in passing, to read the sacred rules, and the holy Gospel, and the book of the Divine Apostle, and all Divine Scripture, and act according to the commandments of God and teach the people entrusted to him. For the essence of our hierarchy consists of God-given words, that is, the true knowledge of the Divine Scriptures, as the great Dionysius said. But if he hesitates and does not strive to do and teach like this, let him not be ordained. For God has spoken prophetically: You have rejected reason, I will also reject you, lest you serve Me.

3. Any election to the bishop, or presbyter, or deacon, made by secular authorities, let it be invalid according to the rule that says: communicating with him. For he who is to be made a bishop must be elected from the bishops, as the holy fathers are defined in the canon, which says: it is most fitting to appoint a bishop to all bishops of that region: at least three together, let them gather, and those who are absent, let them take part in the election and express their consent by means of letters, and then he will make an appointment. To approve such actions in each area befits its metropolitan.

4. The preacher of the truth, the Divine Apostle the great Paul, as if he thought some rule to the Ephesian presbyters, and even more so to the entire priestly class, with the boldness of the rivers tacos: he did not desire silver, or gold, or robe: he told you everything, as if it befits those who work to help the weak, and to think that it is more blessed to give than to receive. For this reason, we too, having learned from him, determine: let the bishop not at all intend, out of low self-interest, using imaginary sins as a pretext, to demand gold, or silver, or anything else from his subordinate bishops, or clerics, or monks. For the Apostle says: The unrighteous will not inherit the Kingdom of God. And one more thing: children should not earn property for their parents, but parents for their children. For this reason, if it is foreseen that someone for the sake of obtaining gold, or something else, or due to some of his passion, forbids service, and excommunicates one of his clergy, or concludes an honest temple, let there not be God's service in it: such, and directing its fury on insensible objects, is truly insensible; and must be subject to what he subjected another to; and his sickness will turn on his head.

5. There is a sin unto death, when some, having sinned, remain uncorrected. Worse than this is when they stubbornly rebel against piety and truth, preferring wealth to obedience before God, and not keeping to His statutes and rules. In such there is no Lord God, If they do not humble themselves, and are not torn from their sinfulness. It is more fitting for them to draw near to God, and with a contrite heart ask for forgiveness of his sin and forgiveness, and not be conceited by unrighteous giving. For the Lord is near to the brokenhearted. For this sake, if some boast, as if they were placed in the rank of the church by the giving of gold, and put hope on this evil custom, alienating from God and from all priesthood, and from that with a shameless face, and with open mouths, reproachful words, they dishonor those chosen from the Holy Spirit for a virtuous life, and the lack of giving of gold set: then those who do so will be reduced to the last degree of their rank: If they become stagnant in this, they will correct with penance. But if anyone turns out to have done this at the time of ordination, then let it be done according to the Apostolic canon, which says: If anyone is a bishop, or a presbyter, or a deacon, receives this dignity with money: let him be deposed, and he who appointed him, and let him be completely cut off from communication, like Simon the sorcerer Peter. So too, according to the second canon of our venerable fathers in Chalcedon, which says: If a bishop ordains for money, and converts unsellable grace into a purchase, and for money appoints a bishop, or a chorepiscop, or a presbyter, or a deacon, or any of those who are in a recital; or he will promote for money to an steward, or an ekdik, or a paramonarius, or in general to some kind of church position, for the sake of his vile profit: he who dares to do this, being convicted, may be subject to deprivation of his own degree; and let the one supplied by no means use a purchased supply or production, but let him be a stranger to dignity, or a position that he received for money. But if anyone turns out to be mediator in retribution so vile and lawless: this one, If there is a cleric, let him be deposed from his degree; If, however, a layman, or a monk, let him be excommunicated from the communion of the church.

6. Inasmuch as there is a rule that says: twice a year in each area it is appropriate to have canonical studies, through an assembly of bishops: and the venerable fathers of the sixth council, taking into account the difficulties of those who gathered, and the shortcomings of the journey required, determined, without any deviation or apology , once a year to be a council, and to correct the sinful: then we also renew this rule, and if a certain leader turns up who forbids this, let him be excommunicated. But if any of the metropolitans neglects to do this, not out of need and violence, and not for any good reason: let him be subject to penance, according to the rules. When there will be a council on canonical and evangelical subjects: then the assembled bishops should diligently and take care to preserve the Divine and life-giving commandments of God. For when he keeps her, the reward is many: for the commandment is a lamp, the law of light, and reproof and punishment are the way of life; and the commandment of the Lord is bright, enlightening the eyes. Let it not be permissible for the metropolitan to demand either cattle or other things from what the bishop brings with him. But if he is convicted of such an act, he will repay fourfold.

7. The Divine Apostle Paul said: “The sins of some people are presented, and some are followed.” For sins that precede and other sins will follow. The impious heresy of the slanderers of Christianity was followed by other impious ones. For just as the spirit of honest icons was taken away from the Church, so were some other customs left, which should be renewed, and so maintained according to the written law. For this reason, if some honest churches are consecrated without the holy relics of martyrs, we determine: let the position of the relics be completed in them with the usual prayer. If, from now on, a certain bishop who consecrates the temple without holy relics turns up: let him be deposed, as if he had transgressed church traditions.

8. Inasmuch as some of the Jewish faith, while wandering, have imagined swearing at Christ our God, pretending to become Christians, but secretly rejecting Him, and secretly keeping the Sabbath, and doing other Jewish things: then we determine, these are neither in fellowship, nor in prayer, nor in church, nor accept; but obviously to be them, according to their religion, Jews; and do not baptize their children, and do not buy or acquire a slave for them. If one of them converts with sincere faith, and confesses it from the bottom of his heart, solemnly rejecting their Jewish customs and deeds, in order to rebuke and correct others through this: accept and baptize his children, and confirm them in rejecting Jewish intentions. If they are not, do not accept them at all.

9. All children's fables, and violent mockery, and false writings composed against honest icons, should be given to the bishopric of Constantinople, so that they were placed with other heretical books. But if anyone who hides them turns out to be: then the bishop, or presbyter, or deacon, let him be deposed from his office, and the layman, or monk, let him be excommunicated from the communion of the church.

10. Inasmuch as some of the clergy, evading the power of the decree existing in the rules, leaving their parish, run away to other parishes, especially in this God-saved and reigning city, and settle down with worldly rulers, officiating Divine services in their prayer books: then these, without the will it is not allowed to receive one's own bishop and that of Constantinople in any house or church. But if anyone does this and persists in it, let him be deposed. And those who, with the consent of the above-mentioned hierarchs, do this, should not take upon themselves worldly and worldly cares, as it is forbidden by Divine rules to do this. But if anyone turns, he who occupies a worldly position with the said nobles, either leave it, or be deposed. Better yet, let him go to teach the youths and household members, reading to them the Divine Scripture: for for this he also received the priesthood.

11. Being obligated to keep all Divine rules, we must also guard forever and ever unchanged and that which commands to be an steward in every church. And if every metropolitan supplies an steward in his church, there is good; If he does not, then it is left to the Bishop of Constantinople, by his own authority, to appoint an steward in that church. The same is granted to the metropolitans, if the bishops subordinate to them do not want to install stewards in their churches. The same can be observed in the monasteries.

12. If anyone, a bishop, or an abbot, turns out to be any of the lands belonging to a bishopric, or a monastery, who sold it into the hands of the authorities, or gave it to another person: let it not be firmly given, according to the rule of the holy Apostles, which says: let the bishop have care for all church things, and let him dispose of them, as if instructing God: but it is not allowed for him to appropriate any of them, or to give to his relatives what belongs to God; But if they are poor, let him give them as if they were poor, but under this pretext, let him not sell who belongs to the church. If they put it on the pretext that the land causes loss and does not bring any benefit: then in this case, do not give the fields to the local rulers, but to the clergy, or farmers. If, however, they use a crafty turn, and the ruler buys the land from a cleric, or a farmer: then in this case, let the sale be invalid, and let what is sold be returned to the bishopric, or to the monastery: and the bishop, or abbot, who acts like this, let him be expelled: the bishop from the episcopate, while the abbot from the monastery, as if evilly squandering what they did not collect.

13. During the calamity that happened due to our sins in the churches, some holy temples, bishoprics and monasteries were plundered by certain people and became ordinary dwellings. If those who have taken possession of them want to give them away, so that they will be restored as before, then there is good and good; If not, then we command those who exist from the priestly rank to be cast out, and to excommunicate monks or laity, as if condemned from the Father, and the Son, and the Holy Spirit, and let them obey, even though the worm does not die, and the fire does not go out. Because they resist the voice of the Lord, which says: Do not make my Father's house a house of purchase.

14. It is obvious to everyone, as the order is not separated from the priesthood, and to accurately preserve the productions related to the priesthood is a matter pleasing to God. And we see, as if some, without ordination, having taken vows in childhood, but not yet received episcopal ordination, read in the church assembly on the ambo, and this they do inconsistently with the rules: we command from now on this should not be. The same thing should be observed in the reasoning of the monks. The ordination of a reader is allowed to be done by each abbot in his own, and only in his own monastery, if the abbot himself received ordination from the bishop to the hegumen's authorities, without a doubt already being a presbyter. Likewise, the chorepiscopals ancient custom, with the permission of the bishop, must produce readers.

15. From now on, let the clergy not be assigned to two churches: for this is characteristic of trade and low self-interest, and is alien to church custom. For we have heard from the very voice of the Lord that no one can work for two masters: either he will hate the one, and love the other, or hold on to one, but despise the other. For this reason, according to the Apostolic word, everyone is called to eat in it, in that he must abide, and be found in one church. For what happens for low selfishness in church affairs becomes alien to God. For the needs of this life, there are various occupations: and these, If anyone wishes, let him acquire what is necessary for the body. For the Apostle said: These hands have served my demand, and those who are with me. And this is to be observed in this God-saved city: and in other places, due to the lack of people, to allow withdrawal.

16. All luxury and ornaments of the body are alien to the priestly rank and state. For this sake, bishops, or clerics, who adorn themselves with bright and magnificent clothes, let them correct themselves. If they remain in that, subject them to penance; also those who use fragrant oils. Since the root of sorrow vegetate, the heresy of Christian blasphemers, became an unclean stain for the Catholic Church, and those who received it not only abhorred the icons, but also rejected all piety, hating people who live honestly and reverently, and what was written in them was fulfilled: piety is an abomination to sinners; then, if some appear, who laugh at those who wear simple and modest robes, let them be corrected by penance. Pone, from ancient times, every sacred man was content with a non-luxurious and modest attire: for everything that is not for needs, but for decoration is accepted, is subject to accusation of vanity, as Basil the Great says. But multi-colored clothes made of silk fabrics were not worn, and exclamations of a different color were not superimposed on the edges of the clothes; for they heard from the God-bearing voice: as if in soft clothes, those who dress in royal houses are.

17. Some of the monks, desiring to rule, but obedience, leaving their monasteries, undertake to create houses of worship, not having the need to perform them. If anyone dares to do this, let him be rebuked by the local bishop. But if he has what needs to be completed, then let what he intended be brought to an end. The same is to be observed for both the laity and the clergy.

18. Be blameless even on the outside, says the Divine Apostle. But the presence of wives in bishoprics, or in monasteries, is the fault of every temptation. For this reason, if it is foreseen that anyone has a slave, or a free woman in a bishopric, or in a monastery, entrusting her with any service, let him be subject to penance; whoever is hardened in this, let him be cast out. If wives happen to be in country houses, and the bishop, or the hegumen, will desire to do the way there: then in the presence of the bishop, or the hegumen, let the wife not correct any service at that time, but let her stay in a different place until the departure of the bishop, or the hegumen, so there will be no reproach.

19. The abomination of the love of money has so much prevailed among the leaders of the churches, as if some of the said reverent men and women, having forgotten the Lord's commandments, have gone astray, and those who enter the sacred rank and the monastic life are accepted for gold. And it happens, as the Great Basil says, that everything that has an impure beginning is indecent: it is unbecoming to serve God and wealth. For this reason, if anyone is seen doing this: then a bishop, or an abbot, or someone from a priestly rank, either stop, or let him be deposed, according to the second canon of the second Chalcedon holy council; but let the abbess be expelled from the monastery, and let her surrender to another monastery in obedience: just like the hegumen, who does not have presbyter ordination. And about what parents give to children, in the likeness of wine, and about things brought from property, with an announcement from the bringer, as if they are dedicated to God, we have determined: let them abide according to their promise, whether the bringer abides in the monastery, or leaves, If not this fault lies with the abbot.

20. We decide not to be double monasteries from now on, because this is a temptation and a stumbling block for many. If, however, some with relatives wish to renounce the world, and follow the monastic life: then the husbands enter the male monastery, and the wives enter the female monastery; for this pleases God. And let the double monasteries that circulate to this day be governed, according to the rule of our holy father Basil, and according to his commandment, which legitimizes this: let not monks and nuns live in a single monastery, because co-creation provides a medium for adultery. May a monk not have the audacity to talk to a nun, or a nun to a monk, to talk alone. May the monk not sleep convent and let not a nun eat alone with a monk. And when the things necessary for life are brought to the nuns from the male side: behind the gates of it, let the abbess accept the female monastery, with some old nun. If it happens that the monk wishes to see a certain relative: then in the presence of the abbess, let him talk with her, not many and in short words, and soon departs from it.

21. A monk or nun should not leave his monastery and go to another. If this happens, then it is necessary for him to show hospitality, and it is not fitting to accept it without the will of the hegumen.

22. To offer everything to God, and not to be enslaved by your desires, is a great thing. For if you eat or drink, says the Divine Apostle, do everything for the glory of God. And Christ our God, in His Gospel, commanded to cut off the beginning of sins. For not only adultery is punished by Him, but also the movement of thought to attempted adultery is condemned, according to His word: he who looked at a woman to lust after her, has already committed adultery with her in his heart. Learning from here, we must purify our thoughts. For if all the years are, but not all for good, as the Apostolic word teaches. Every person needs to eat in order to live, and those living in marriage with children, in a worldly state, it is not reprehensible for husbands and wives to eat together; but to the One who gives food, let them give thanks; but there are no shameful inventions, or with satanic songs, and with singers and fornication, on which the prophetic rebuke will fall, saying this: woe to those who drink wine with harps and singers, but do not look at the works of the Lord. And if there are such among Christians, let them be corrected: If they are not corrected, let it be in relation to them that the canonically decreed by those who were before us be observed. And those whose life is quiet and uniform, as if they had made a vow to the Lord God to take upon themselves the yoke of monasticism: let them sit alone and be silent. But those who have chosen the priestly life are not quite allowed to eat alone with their wives, but only with some God-fearing and reverent men and women, so that this communion of the meal would lead to spiritual edification. The same should be observed in the reasoning of relatives. If it happens that a monk or a man of the holy rank does not have what he needs on a trip, and out of need he wants to rest in an inn, or in someone else's house: it is allowed for such a person to do this, since the need requires it.

The custom of convening councils to discuss important ecclesiastical issues dates back to the first centuries of Christianity. The first of the known Councils was convened in the year 49 (according to other sources - in the 51st) in Jerusalem and received the name of the Apostolic (see: Acts 15, 1-35). At the Council, the issue of observance by Christians from pagans of the requirements of the Mosaic law was discussed. It is also known that the apostles met to make common decisions before: for example, when the apostle Matthias was elected instead of the fallen Judas Iscariot, or when seven deacons were elected.

Councils were both Local (with the participation of bishops, other clergy, and sometimes the laity of the Local Church) and Ecumenical.

Cathedrals Ecumenical were convened on especially important ecclesiastical issues of importance to the entire Church. They were attended, if possible, by representatives of all the Local Churches, pastors and teachers from all over the Universe. Ecumenical Councils are the highest ecclesiastical authority, they are held under the leadership of Holy Spirit active in the Church.

The Orthodox Church recognizes seven Ecumenical Councils: I of Nicaea; I Constantinople; Ephesian; Chalcedonian; II Constantinople; III Constantinople; II Nicene.

I Ecumenical Council

It took place in June 325 in the city of Nicaea during the reign of Emperor Constantine the Great. The council was directed against the false teaching of the Alexandrian Presbyter Arius, who 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 approved the dogma of the Divinity of Jesus Christ: The Son of God is the True God, born of God the Father before all ages and is just as eternal as God the Father; He is born, not created, consubstantial with God the Father.

At the Council, the first seven articles of the Creed were drawn up.

At the First Ecumenical Council, it was also decided to celebrate Easter on the first Sunday after the full moon, which falls on the period after the spring equinox.

The Fathers of the First Ecumenical Council (Canon 20) canceled prostrations on Sundays, since the feast of Sunday is a type of our stay in the Kingdom of Heaven.

Other important church rules.

It took place in 381 in Constantinople. Its participants gathered to condemn the heresy of Macedon, the former Arian bishop. He rejected the Deity of the Holy Spirit; taught that the Holy Spirit is not God, called Him a created power and, moreover, serving God the Father and God the Son. The Council condemned the pernicious false doctrine of Macedonia and approved the dogma of the equality and consubstantiality of God the Holy Spirit with God the Father and God the Son.

The Nicene Creed was supplemented with five terms. Work on the Creed was completed, and it received the name of Niceo-Tsaregradsky (Tsargrad was called Constantinople in Slavonic).

The Council was convened in the city of Ephesus in 431 and directed against the false teachings of the Archbishop of Constantinople Nestorius, who claimed that Holy Virgin Mary gave birth to the man Christ, with whom God later united and dwelt in Him as in a temple. The Lord Jesus Christ Himself Nestorius called the God-bearer, and not the God-man, and the Blessed Virgin not the Mother of God, but the Mother of Christ. The Council condemned the heresy of Nestorius and decided to recognize that in Jesus Christ, from the time of the incarnation, two natures were united: Divine and human. It was also determined to confess Jesus Christ perfect God and perfect human, and the Blessed Virgin Mary - Mother of God.

The Council approved the Nicene-Tsaregrad Creed and forbade making changes to it.

How evil the heresy of Nestorius is, is evidenced by the story in the "Spiritual Meadow" by John Moschus:

“We came to Abba Cyriacus, presbyter of the Calamon Lavra, which is near holy Jordan. He told us: “Once in a dream I saw a majestic Wife, dressed in purple, and with Her two husbands, shining with holiness and dignity. Everyone stood outside my cell. I understood that this is our Lady the Mother of God, and the two husbands are St. John the Theologian and St. John the Baptist. Leaving the cell, I asked to come in and make a prayer in my cell. But she did not deign. I did not stop pleading, saying: “Let me not be rejected, humiliated and confounded” and much more. Seeing the persistence of my request, She sternly answered me: “You have My enemy in your cell. How do you want me to come in?" Having said this, she left. I woke up and began to grieve deeply, imagining whether I had sinned against Her at least in thought, since there was no one else in the cell except me. After a long examination of myself, I did not find in myself any sin against Her. Immersed in sadness, I got up and took a book to dispel my grief by reading. I had in my hands the book of the blessed Hesychius, presbyter of Jerusalem. Unfolding the book, I found at the very end of it two sermons of the wicked Nestorius and immediately realized that he was the enemy. Holy Mother of God. Rising immediately, I went out and returned the book to the person who had given it to me.

Take back your book, brother. It did not so much good as harm.

He wished to know what the harm was. I told him about my dream. Filled with jealousy, he immediately cut out two words of Nestorius from the book and betrayed him to the flames.

“May the enemy of our Lady, the Most Holy Theotokos and Ever-Virgin Mary, not remain in my cell,” he said!

It took place in 451 in the city of Chalcedon. The council was directed against the false teachings of the archimandrite of one of the monasteries of Constantinople, Eutyches, who denied human nature in the Lord Jesus Christ. Eutyches taught that in the Lord Jesus Christ human nature is completely absorbed in the Divine, and recognized in Christ only the Divine nature. This heresy was called Monophysitism (Gr. mono- the only one; physis- nature). The Council condemned this heresy and defined the teaching of the Church: The Lord Jesus Christ is the True God and the true man, similar to us in everything, except for sin. At the incarnation of Christ, divinity and humanity were united in Him as one Person, inseparable and inseparable, indivisible and inseparable.

In 553, the Fifth Ecumenical Council was convened in Constantinople. The Council discussed the writings of three bishops who died in the fifth century: Theodore of Mopsuet, Theodoret of Cyrus, and Willow of Edessa. The first was one of the teachers of Nestorius. Theodoret sharply opposed the teachings of St. Cyril of Alexandria. Under the name of Willows, there was a letter addressed to Mary the Persian, which contained irreverent comments about the decision of the III Ecumenical Council against Nestorius. All three writings of these bishops were condemned at the Council. Since Theodoret and Iva renounced their false opinions and died in peace with the Church, they themselves were not condemned. Theodore of Mopsuetsky did not repent and was condemned. The council also confirmed the condemnation of the heresy of Nestorius and Eutyches.

The Council was convened in 680 in Constantinople. He condemned the false teaching of the Monothelite heretics, who, despite the fact that they recognized two natures in Christ - Divine and human, taught that the Savior had only one - Divine - will. Patriarch Sophrony of Jerusalem and Constantinopolitan monk Maximus the Confessor courageously fought against this widespread heresy.

The Council condemned the Monothelite heresy and decided to recognize in Jesus Christ two natures - Divine and human - and two wills. The human will in Christ is not opposed, but submissive Divine will. This is most clearly expressed in the gospel story about the Savior's Gethsemane prayer.

Eleven years later, the council meetings continued at the Council, which received the name Fifth-sixth, since he supplemented the acts of the V and VI Ecumenical Councils. It dealt mainly with issues of church discipline and piety. Rules were approved according to which the Church should be governed: eighty-five canons of the holy apostles, rules of six Ecumenical and seven Local Councils, as well as rules of thirteen Church Fathers. These rules were subsequently supplemented by rules VII Ecumenical Council and two more Local Councils and compiled the so-called Nomocanon - a book of church canonical rules (in Russian - "The Pilot Book").

This cathedral also received the name of Trull: it was held in the royal chambers, called Trull.

It took place in 787 in the city of Nicaea. Even sixty years before the Council, the iconoclastic heresy arose under the emperor Leo the Isaurian, who, wanting to make it easier for the Mohammedans to convert to Christianity, decided to abolish the veneration of holy icons. The heresy continued under subsequent emperors: his son Constantine Copronymus and grandson Leo Khazar. The 7th Ecumenical Council was convened to condemn the heresy of iconoclasm. The Council decided to honor the holy icons along with the image of the Cross of the Lord.

But even after the 7th Ecumenical Council, the heresy of iconoclasm was not completely destroyed. Under the three subsequent emperors, there were new persecutions of icons, and they continued for another twenty-five years. Only in 842, under Empress Theodora, did the Local Council of Constantinople take place, which finally restored and approved icon veneration. A feast was established at the Council Celebrations of Orthodoxy, which we have since celebrated on the first Sunday of Great Lent.

BRIEF INFORMATION ABOUT THE Ecumenical Councils

Ecumenical Councils in the true Orthodox Church of Christ were seven: 1. Nicene, 2. Constantinople, 3. Ephesian, 4. Chalcedonian, 5. Constantinople 2nd. 6. Constantinople 3rd and 7. Nicene 2nd.

FIRST Ecumenical Council

The first Ecumenical Council was convened in 325, in the mountains. Nikea under Emperor Constantine the Great.

This Council was called against the false teaching of the Alexandrian priest Aria, which the rejected Divinity and eternal birth of the second Person of the Holy Trinity, Son of God, from God the Father; and taught that the Son of God is only the highest creation.

The Council was attended by 318 bishops, among whom were: St. Nicholas the Wonderworker, James Bishop of Nisibis, Spyridon of Trimyphuntus, St. Athanasius the Great, who at that time was still in the rank of deacon, and others.

The Council condemned and rejected the heresy of Arius and approved the indisputable truth - dogma; The Son of God is the true God, born of God the Father before all ages and is just as eternal as God the Father; He is begotten, not created, and consubstantial with God the Father.

In order for all Orthodox Christians to know exactly the true teaching of the faith, it was clearly and briefly stated in the first seven parts. Creed.

At the same Council it was decided to celebrate Easter at first Sunday the day after the first full moon in spring, priests were also ordained to be married, and many other rules were established.

SECOND Ecumenical Council

The Second Ecumenical Council was convened in 381, in the mountains. Constantinople, under the emperor Theodosius the Great.

This Council was convened against the false teachings of the former Arian Bishop of Constantinople Macedonia who rejected the Deity of the third Person of the Holy Trinity, Holy Spirit; he taught that the Holy Spirit is not God, and called Him a creature or a created power, and at the same time serving God the Father and God the Son, as the Angels.

The Council was attended by 150 bishops, among whom were: Gregory the Theologian (he was the chairman of the Council), Gregory of Nyssa, Meletios of Antioch, Amphilochius of Iconium, Cyril of Jerusalem and others.

At the Council, the heresy of Macedonia was condemned and rejected. Cathedral 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 Nicaean Symbol of faith five parts in which the doctrine is set forth: on the Holy Spirit, on the Church, on the sacraments, on resurrection of the dead and the life of the next century. Thus was formed Niceotsaregradsky Symbol of faith, which serves as a guide for the Church for all time.

THIRD Ecumenical Council

The Third Ecumenical Council was convened in 431, in the mountains. Ephesus, under Emperor Theodosius 2nd the Younger.

The Council was convened against the false teachings of the Archbishop of Constantinople Nestoria who impiously taught that the Blessed Virgin Mary gave birth common man Christ, with whom, later, God united morally, dwelt in Him as in a temple, just as He formerly dwelt in Moses and other prophets. Therefore, Nestorius called the Lord Jesus Christ Himself a God-bearer, and not a God-man, and called the Most Holy Virgin a Christ-bearer, and not the Mother of God.

The Council was attended by 200 bishops.

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 Blessed Virgin Mary as the Theotokos.

Cathedral also approved Nikeotsaregradsky Symbol of faith and strictly forbade any changes or additions to it.

FOURTH Ecumenical Council

The Fourth Ecumenical Council was convened in 451, in the mountains. Chalcedon, under the emperor Marcians.

The council was convened against the false teachings of the archimandrite of a monastery in Constantinople Eutychius who denied human nature in the Lord Jesus Christ. Refuting heresy and defending the Divine dignity of Jesus Christ, he himself went to extremes, and taught that in the Lord Jesus Christ human nature was completely absorbed by the Divine, why in Him only one Divine nature should be recognized. This false doctrine is called Monophysitism, and his followers are called Monophysites(one-naturalists).

The Council was attended by 650 bishops.

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: in divinity He is eternally born of the Father, in humanity He was born of the Blessed Virgin and in everything is like us, except for sin. . At the incarnation (birth from the Virgin Mary), the Divinity and humanity were united in Him as a single Person, unchanging and unchanging(against Eutyches) inseparable and inseparable(against Nestorius).

FIFTH Ecumenical Council

The Fifth Ecumenical Council was convened in 553, in the city Constantinople, under the famous emperor Justinians I.

The council was convened over disputes between the followers of Nestorius and Eutyches. The main subject of controversy was the writings of three teachers of the Syrian Church, who were famous in their time, namely Theodore of Mopsuetsky, Theodoret of Cyrus and Willow of Edessa in which Nestorian errors were clearly expressed, and at the Fourth Ecumenical Council nothing was mentioned about these three writings.

The Nestorians, in a dispute with the Eutychians (Monophysites), referred to these writings, and the Eutychians found in this an excuse to reject the 4th Ecumenical Council itself and slander the Orthodox Ecumenical Church that she allegedly deviated into Nestorianism.

The Council was attended by 165 bishops.

The Council condemned all three writings and Theodore of Mopsuet himself as unrepentant, and regarding the other two, the condemnation was limited only to their Nestorian writings, while they themselves were pardoned, because they renounced their false opinions and died in peace with the Church.

The council again repeated the condemnation of the heresy of Nestorius and Eutyches.

SIXTH Ecumenical Council

The Sixth Ecumenical Council was convened in 680, in the city Constantinople, under the emperor Constantine Pogonate, and consisted of 170 bishops.

The council was convened against the false teachings of heretics - monothelites who, although they recognized in Jesus Christ two natures, Divine and human, but one Divine will.

After the 5th Ecumenical Council, the unrest produced by the Monothelites continued and threatened the Greek Empire with great danger. Emperor Heraclius, desiring reconciliation, decided to persuade the Orthodox to yield to the Monothelites, and by the power of his power commanded to recognize in Jesus Christ one will in two natures.

The defenders and expounders of the true teaching of the Church were Sophronius, Patriarch of Jerusalem and Constantinopolitan monk Maxim the Confessor, whose tongue was cut out and his hand cut off for the firmness of faith.

The Sixth Ecumenical Council condemned and rejected the heresy of the Monothelites, and decided to recognize in Jesus Christ two natures - Divine and human - and according to these two natures - two wills, but so that the human will in Christ is not opposed, but submissive to His Divine will.

It is noteworthy that at this Council the excommunication was pronounced among other heretics, and Pope Honorius, who recognized the doctrine of one-will as Orthodox. The decision of the Council was also signed by the Roman legates: presbyters Theodore and George, and deacon John. This clearly indicates that the supreme authority in the Church belongs to the Ecumenical Council, and not to the Pope.

After 11 years, the Council reopened meetings in the royal chambers called Trulli, to resolve issues primarily related to the church deanery. In this respect, he, as it were, supplemented the Fifth and Sixth Ecumenical Councils, which is why he is called Fifth-sixth.

The Council approved the rules by which the Church should be governed, namely: 85 rules of the Holy Apostles, rules of 6 Ecumenical and 7 local Councils, and rules of 13 Church Fathers. These rules were subsequently supplemented by the rules of the Seventh Ecumenical Council and two more Local Councils, and made up the so-called " Nomocanon", and in Russian " Pilot Book", which is the basis of the ecclesiastical administration of the Orthodox Church.

At this Council, some innovations of the Roman Church were condemned, which did not agree with the spirit of the decrees of the Universal Church, namely: forcing priests and deacons to celibacy, strict fasts on the Saturdays of Great Lent, and the image of Christ in the form of a lamb (lamb).

SEVENTH Ecumenical Council

The Seventh Ecumenical Council was convened in 787, in Mt. Nikea, under the empress Irina(widow of Emperor Leo Khozar), and consisted of 367 fathers.

Council was convened against iconoclastic heresy, which arose 60 years before the Council, under the Greek emperor Leo the Isaurian, who, wanting to convert the Mohammedans to Christianity, considered it necessary to destroy the veneration of icons. This heresy continued under his son Constantine Copronyme and grandson Leo Khazar.

The Council condemned and rejected the iconoclastic heresy and determined - to supply and believe in St. temples, along with the image of the Honest and Life-Giving Cross of the Lord, and holy icons, to honor 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 Balboi and Theophilus, and for about 25 years worried the Church.

Veneration of St. icons was finally restored and approved for Local Council of Constantinople in 842, under Empress Theodora.

At this Council, in gratitude to the Lord God, who granted the Church victory over iconoclasts and all heretics, Feast of the Triumph of Orthodoxy which is supposed to be celebrated in first Sunday of Great Lent and which is celebrated to this day throughout the Ecumenical Orthodox Church.

NOTE: The Roman Catholic Church, instead of seven, recognizes more than 20 universes. cathedrals, incorrectly including in this number the cathedrals that were in the Western Church after the division of the Churches, and the Lutherans, despite the example of the Apostles and the recognition of the whole Christian Church do not recognize any Ecumenical Council.

From the Holy Book bible story New Testament author Pushkar Boris (Ep Veniamin) Nikolaevich

Brief Information about the Gospel. The word "gospel" belongs to the Greek language, translated into Russian it means "good news", "good news" (good news). We call the gospel the good and joyful news of the salvation of the human race from sin, damnation and

From the book Orthodox Dogmatic Theology author Anointed Protopresbyter Michael

Brief Church Historical Information Contents: Fathers, teachers of the church and church writers of the first millennium mentioned in this book. Until the Edict of Milan. After the Edict of Milan (313). Ecumenical Councils. Heresies that disturbed the Christian Church in the first

From the book History of the Christian Church author Posnov Mikhail Emmanuilovich

From the book Holy Bible Old Testament author Mileant Alexander

Summary of Translations of Scripture Greek translation of the seventy interpreters (Septuagint). The closest to the original text of the Scriptures of the Old Testament is the Alexandrian translation, known as the Greek translation of the seventy interpreters. It was started by

From the book of Mukhtasar "Sahih" (collection of hadiths) by al-Bukhari

Brief information about Imam al-Bukhari The name and nisbs of al-Bukhari The name of the imam is Muhammad bin Isma‘il bin Ibrahim bin al-Mugira al-Bukhari al-Ju‘fi; his kunya is Abu ‘Abdullah. Birth and childhood Imam al-Bukhari was born in Bukhara on Friday, the eleventh day of the month of Shawwal 194

From the book Reincarnation of Souls author Berg Philip

Brief information about Imam az-Zubaidi The outstanding expert on hadith Abu-l-'Abbas Zain ad-din Ahmad bin Ahmad bin Abd al-Latif ash-Sharji az-Zubaidi, the best muhaddis of Yemen of his time, the ulema and the author of a number of works, was born on Friday twelfth Ramadan 812 AH in the village

From the book of Maya. Life, religion, culture author Whitlock Ralph

BRIEF BIOGRAPHICAL INFORMATION OF AARI - see Luria, Rabbi Yitzhak. AARON OF BAGHDAD (approximately the middle of the ninth century). Lived in southern Italy. R. Eleazar speaks of him as "penetrating into all secrets." He drew these secrets from Megilot, which were then the main mystical

From the book Catechism. Introduction to dogmatic theology. Lecture course. author Davydenkov Oleg

Chapter 1 Brief geographical information One of the distinctive features geography of America is the presence in this part of the world consisting of two continents of a powerful "ridge": a mountain system stretching from the Arctic to Antarctica, which boasts

From the book Lectures on Patrology of the 1st-4th century by the author

CHAPTER 2 BRIEF HISTORICAL INFORMATION The people who first set foot on the American continent certainly had no idea that they were doing just that. They were almost certainly hunters following eastward herds of mammoths and caribou from northeastern Siberia through

From the book Father Arseny the author

2. THE CONCEPT OF Ecumenical Councils The "Large Catechism" gives the following definition of an Ecumenical Council: "A meeting of pastors and teachers of the Christian Catholic Church, if possible, from all over the

author Belyaev Leonid Andreevich

From the book Christian Antiquities: An Introduction to Comparative Studies author Belyaev Leonid Andreevich

BRIEF INFORMATION ABOUT THE LIFE OF FATHER ARSENY Father Arseny was born in Moscow in 1894. In 1911 he graduated from the gymnasium and entered the Faculty of History and Philology of the Moscow Imperial University. In 1916 he graduated from the university, suffered from endocarditis for more than eight months. In it

From the book Orthodoxy and Islam author Maksimov Yury Valerievich

From the author's book

BRIEF INFORMATION ABOUT THE AUTHOR Leonid Andreevich Belyaev (b. 1948), Doctor of Historical Sciences, head of the sector at the Institute of Archeology of the Russian Academy of Sciences. Specialist in urban archeology, ancient Russian culture, history of architecture and construction, iconography. Has an extensive

From the author's book

Brief Information about the Qur'an The Qur'an is the holy book of Muslims, it is a record of those "revelations" that Muhammad spoke for more than twenty years. These revelations are collected in suras (chapters) consisting of verses (verses). In the canonical version

From the author's book

Brief Information about the Bible The Bible consists of seventy-seven books - fifty books of the Old Testament and twenty-seven books of the New Testament. Despite the fact that it was recorded over several millennia by dozens of holy people on different languages, it, unlike the Koran,

In the true Orthodox Church of Christ it was seven: 1. Nicene, 2. Constantinople, 3. Ephesian, 4. Chalcedonian, 5. Constantinople 2nd. 6. Constantinople 3rd and 7. Nicene 2nd.

FIRST Ecumenical Council

The first Ecumenical Council was convened in 325 city, in the mountains. Nikea under Emperor Constantine the Great.

In order for all Orthodox Christians to know exactly the true teaching of the faith, it was clearly and briefly stated in the first seven parts. Creed.

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

SECOND Ecumenical Council

The Second Ecumenical Council was convened in 381 city, in the mountains. Constantinople, under the emperor Theodosius the Great.

At the Council, the heresy of Macedonia was condemned and rejected. Cathedral 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 Nicaean Symbol of faith five parts, in which the doctrine is set forth: on the Holy Spirit, on the Church, on the sacraments, on the resurrection of the dead, and on the life of the age to come. Thus was formed Niceotsaregradsky Symbol of faith, which serves as a guide for the Church for all time.

THIRD Ecumenical Council

The Third Ecumenical Council was convened in 431 city, in the mountains. Ephesus, under Emperor Theodosius 2nd the Younger.

The Council was convened against the false teachings of the Archbishop of Constantinople Nestoria, who impiously taught that the Blessed Virgin Mary gave birth to a simple man Christ, with whom, later, God united morally, dwelt in Him, as in a temple, just as He formerly dwelt in Moses and other prophets. Therefore, Nestorius called the Lord Jesus Christ Himself a God-bearer, and not a God-man, and called the Most Holy Virgin a Christ-bearer, and not the Mother of God.

The Council was attended by 200 bishops.

Cathedral also approved Nikeotsaregradsky Symbol of faith and strictly forbade any changes or additions to it.

FOURTH Ecumenical Council

The Fourth Ecumenical Council was convened in 451 year, in the mountains. Chalcedon, under the emperor Marcians.

The Council was attended by 650 bishops.

FIFTH Ecumenical Council

The Fifth Ecumenical Council was convened in 553 year, in the city Constantinople, under the famous emperor Justinians I.

The Council was attended by 165 bishops.

The council again repeated the condemnation of the heresy of Nestorius and Eutyches.

SIXTH Ecumenical Council

The Sixth Ecumenical Council was convened in 680 year, in the city Constantinople, under the emperor Constantine Pogonate, and consisted of 170 bishops.

The council was convened against the false teachings of heretics - monothelites who, although they recognized in Jesus Christ two natures, Divine and human, but one Divine will.

SEVENTH Ecumenical Council

The Seventh Ecumenical Council was convened in 787 year, in the mountains. Nikea, under the empress Irina(widow of Emperor Leo Khozar), and consisted of 367 fathers.

The Council condemned and rejected the iconoclastic heresy and determined - to supply and believe in St. temples, along with the image of the Holy and Life-Giving Cross of the Lord, and holy icons, to honor and worship them, elevating the mind and heart to the Lord God, the Mother of God and the Saints depicted on them.

Veneration of St. icons was finally restored and approved for Local Council of Constantinople in 842, under Empress Theodora.

NOTE: The Roman Catholic Church, instead of seven, recognizes more than 20 universes. councils, incorrectly including in this number the councils that were in the Western Church after the division of the Churches, and the Lutherans, despite the example of the Apostles and the recognition of the entire Christian Church, do not recognize a single Ecumenical Council.

Councils are called ecumenical, convened on behalf of the entire Church to resolve questions about the truths of the dogma and recognized by the entire Church as the sources of Her dogmatic Tradition and canon law. There were seven such Councils:

The 1st Ecumenical (I Nicene) Council (325) was convened by St. imp. Constantine the Great to condemn the heresy of the Alexandrian presbyter Arius, who taught that the Son of God is only the highest creation of the Father and is called the Son not in essence, but by adoption. The 318 bishops of the Council condemned this teaching as heresy and affirmed the truth about the consubstantiality of the Son with the Father and His pre-eternal birth. They also compiled the first seven articles of the Creed and recorded the privileges of the bishops of the four largest metropolitanates: Rome, Alexandria, Antioch and Jerusalem (canons 6 and 7).

The II Ecumenical (I Constantinople) Council (381) completed the formation of the Trinitarian dogma. He was called by St. imp. Theodosius the Great for the final condemnation of various followers of Arius, including the Macedonian Doukhobors, who rejected the Divinity of the Holy Spirit, considering Him to be the creation of the Son. 150 eastern bishops affirmed the truth about the consubstantiality of the Holy Spirit "proceeding from the Father" with the Father and the Son, made up the five remaining members of the Creed and recorded the superiority of the Bishop of Constantinople as the second in honor after Rome - "because this city is the second Rome" (3- th canon).

The III Ecumenical (I Ephesus) Council (431) opened the era of Christological disputes (about the Person of Jesus Christ). It was convened to condemn the heresy of Bishop Nestorius of Constantinople, who taught that the Blessed Virgin Mary gave birth to a simple man Christ, with whom God subsequently united morally and graciously dwelt in Him, as in a temple. Thus the divine and human natures in Christ remained separate. The 200 bishops of the Council affirmed the truth that both natures in Christ are united into one God-human Person (Hypostasis).

The IV Ecumenical (Chalcedon) Council (451) was convened to condemn the heresy of Archimandrite Eutychius of Constantinople, who, denying Nestorianism, fell into the opposite extreme and began to teach about the complete merging of the Divine and human nature in Christ. At the same time, the Divinity inevitably devoured humanity (the so-called Monophysitism), 630 bishops of the Council affirmed the antinomic truth that the two natures in Christ are united "unmistakably and invariably" (against Eutychius), "inseparably and inseparably" (against Nestorius). The canons of the Council finally fixed the so-called. "Pentarchy" - the ratio of the five patriarchates.

The V-th Ecumenical (II Constantinople) Council (553) was convened by St. emperor Justinian I to pacify the Monophysite turmoil that arose after the Council of Chalcedon. The Monophysites accused the adherents of the Council of Chalcedon of hidden Nestorianism and, in support of this, referred to three Syrian bishops (Theodore of Mopsuet, Theodoret of Cyrus and Iva of Edessa), in whose writings Nestorian opinions really sounded. In order to make it easier for the Monophysites to join Orthodoxy, the Council condemned the errors of the three teachers ("three heads"), as well as the errors of Origen.

The VIth Ecumenical (III Constantinople) Council (680-681; 692) was convened to condemn the heresy of the Monothelites, who, although they recognized two natures in Jesus Christ, united them by one Divine will. The Council of 170 Bishops affirmed the truth that Jesus Christ, as true God and true Man, has two wills, but his human will is not opposed, but submissive to the Divine. Thus, the revelation of the Christological dogma was completed.

The direct continuation of this Council was the so-called. The Trulli Council, convened 11 years later in the Trulli chambers of the royal palace to approve the established canonical code. He is also called the "Fifth-Sixth", implying that he canonically completed the acts of the Vth and VIth Ecumenical Councils.

The 7th Ecumenical (II Nicaean) Council (787) was convened by Empress Irina to condemn the so-called. iconoclastic heresy - the last imperial heresy, which rejected icon veneration as idolatry. The Council revealed the dogmatic essence of the icon and approved the obligatory nature of icon veneration.

Note. The Ecumenical Orthodox Church has stopped at the seven Ecumenical Councils and confesses Itself as the Church of the seven Ecumenical Councils. so-called. The Ancient Orthodox (or Eastern Orthodox) Churches stopped at the first three Ecumenical Councils, not accepting the IVth, Chalcedonian (the so-called non-Chalcedonites). The Western Roman Catholic Church continues its dogmatic development and already has 21 Councils (moreover, the last 14 Councils are also called Ecumenical). Protestant denominations do not recognize Ecumenical Councils at all.

The division into "East" and "West" is rather conditional. Nevertheless, it is convenient for showing a schematic history of Christianity. On the right side of the diagram

Eastern Christianity, i.e. predominantly Orthodoxy. On the left side

Western Christianity, i.e. Roman Catholicism and Protestant denominations.