Catholic ecumenical councils. Ecumenical councils and their description

The custom of convening Councils to discuss important church issues dates back to the first centuries of Christianity. The first of the famous Councils was convened in 49 (according to other sources - in 51) in Jerusalem and received the name Apostolic (see: Acts 15: 1-35). The Council discussed the issue of compliance by pagan Christians with the requirements of the Mosaic Law. It is also known that the apostles gathered to make common decisions earlier: for example, when the apostle Matthias was elected instead of the fallen Judas Iscariot or when seven deacons were elected.

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

Cathedrals Ecumenical convened on particularly important ecclesiastical issues of significance for the entire Church. Where possible, they were attended by representatives of all Local Churches, pastors and teachers from all over the Universe. Ecumenical Councils are the highest ecclesiastical authority; they are carried out under the leadership Holy Spirit active in the Church.

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

First 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 as eternal as God the Father; He is begotten, not created, one in essence with God the Father.

At the Council, the first seven members of the Creed were compiled.

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

The Fathers of the First Ecumenical Council (20th Canon) abolished prostrations on Sundays, since the Sunday holiday is a prototype of our stay in the Kingdom of Heaven.

Other important church rules were also adopted.

It took place in 381 in Constantinople. Its participants gathered to condemn the heresy of Macedonius, the former Arian bishop. He denied the Divinity of the Holy Spirit; He taught that the Holy Spirit is not God, calling Him a created power and, moreover, a servant of God the Father and God the Son. The Council condemned the destructive false teaching of Macedonius 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 members. Work on the Creed was completed, and it received the name Niceno-Constantinople (Constantinople was called Constantinople in Slavic).

The council was convened in the city of Ephesus in 431 and was directed against the false teaching of the Archbishop of Constantinople Nestorius, who claimed that the Blessed Virgin Mary gave birth to the man Christ, with whom God later united and dwelt in Him as in a temple. Nestorius called the Lord Jesus Christ himself a God-bearer, and not a God-man, and the Most Holy 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 Man, and the Blessed Virgin Mary - Mother of God.

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

The story in the “Spiritual Meadow” by John Moschus testifies to how evil Nestorius’s heresy is:

“We came to Abba Kyriakos, presbyter of the Kalamon Lavra, which is near the Holy Jordan. He told us: “Once in a dream I saw a majestic Woman dressed in purple, and with Her two husbands, shining with holiness and dignity. Everyone stood outside my cell. I realized that this was our Lady Theotokos, and the two men were Saint John the Theologian and Saint John the Baptist. Leaving the cell, I asked to come in and say a prayer in my cell. But She did not deign. I did not stop begging, saying: “May I not be rejected, humiliated and disgraced” and much more. Seeing the persistence of my request, She answered me sternly: “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 testing myself for a long time, I did not find any sin against Her. Immersed in sadness, I stood up and took a book to dispel my grief by reading. I had in my hands the book of Blessed Hesychius, presbyter of Jerusalem. Having unfolded the book, I found at the very end of it two sermons of the wicked Nestorius and immediately realized that he was the enemy of the Most Holy Theotokos. I immediately got up, went out and returned the book to the one who gave it to me.

- Take your book back, brother. It brought not so much benefit as harm.

He wanted 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 set it on fire.

“Let no enemy of our Lady, the Most Holy Theotokos and Ever-Virgin Mary, remain in my cell,” he said!

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

In 553, the V Ecumenical Council was convened in Constantinople. The Council discussed the writings of three bishops who died in the 5th century: Theodore of Mopsuet, Theodoret of Cyrus and Willow of Edessa. The first was one of Nestorius' teachers. Theodoret sharply opposed the teachings of St. Cyril of Alexandria. Under the name of Iva there was a message addressed to Marius the Persian, which contained disrespectful comments about the decision of the Third 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. The fight against this widespread heresy was courageously led by the Patriarch of Jerusalem Sophronius and the Constantinople monk Maximus the Confessor.

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

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

This cathedral also received the name Trullan: it took place in the royal chambers, called Trullan.

It took place in 787 in the city of Nicaea. 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 the Khazar. The VII Ecumenical Council was convened to condemn the heresy of iconoclasm. The council determined to venerate holy icons along with the image of the Cross of the Lord.

But even after the VII Ecumenical Council, the heresy of iconoclasm was not completely destroyed. Under 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 the veneration of icons. A holiday was established at the Council Celebrations of Orthodoxy, which we have since celebrated on the first Sunday of Lent.

the highest authority in the Orthodox Church. Churches whose dogmatic decisions have the status of infallibility. Orthodox The Church recognizes 7 Ecumenical Councils: I - Nicaea 325, II - K-Polish 381, III - Ephesus 431, IV - Chalcedon 451, V - K-Polish 553, VI - K-Polish 680-681, VII - Nicene 787. In addition, the authority of the rules of V.S. is assimilated by the 102 canons of the K-Polish Council (691-692), called Trullo, Sixth or Fifth-Sixth. These Councils were convened to refute heretical false teachings, authoritative presentation of dogmas and resolve canonical issues.

Orthodox Ecclesiology and the history of the Church testify that the bearer of the highest church authority is the ecumenical episcopate - the successor of the Council of the Apostles, and the V.S. is the most perfect way of exercising the powers of the ecumenical episcopate in the Church. The prototype of the Ecumenical Councils was the Jerusalem Council of the Apostles (Acts 15. 1-29). There are no unconditional dogmatic or canonical definitions regarding the composition, powers, conditions for convening the Supreme Council, or the authorities authorized to convene it. This is due to the fact that the Orthodox Church. Ecclesiology sees in V.S. the highest authority of church power, which is under the direct guidance of the Holy Spirit and therefore cannot be subject to any kind of regulation. However, the absence of canonical definitions regarding V.S. does not prevent the identification, on the basis of a generalization of historical data about the circumstances under which the Councils were convened and took place, certain basic features of this extraordinary, charismatic institution in the life and structure of the Church.

All 7 Ecumenical Councils were convened by emperors. However, this fact is not a sufficient basis for denying the possibility of convening a Council on the initiative of other, ecclesiastical authorities. In terms of composition, V.S. is an episcopal corporation. Presbyters or deacons could attend as full members only in cases where they represented their absent bishops. They often participated in cathedral activities as advisers in the retinue of their bishops. Their voice could also be heard at the Council. It is known how important participation in the actions of the First Ecumenical Council of St. was for the Ecumenical Church. Athanasius the Great, who arrived in Nicaea as a deacon in the retinue of his bishop - St. Alexander of Alexandria. But conciliar decisions were signed only by bishops or their deputies. The exception is the acts of the VII Ecumenical Council, signed in addition to the bishops by the monks who participated in it and did not have the episcopal rank. This was due to the special authority of monasticism, acquired by it thanks to its firm confessional stand for icon veneration in the era of iconoclasm preceding the Council, as well as the fact that some of the bishops who participated in this Council compromised themselves by making concessions to the iconoclasts. The signatures of the emperors under the definitions of V.S. had a fundamentally different character than the signatures of bishops or their deputies: they conveyed to the oros and canons of the Councils the force of imperial laws.

Local Churches were represented on the V.S. with varying degrees of completeness. Only a few persons representing the Roman Church took part in the Ecumenical Councils, although the authority of these persons was high. At the VII Ecumenical Council, the representation of the Alexandria, Antioch and Jerusalem Churches was extremely small, almost symbolic. Recognition of the Council as Ecumenical was never conditioned by the proportional representation of all local Churches.

V.S.’s competence was primarily in resolving controversial dogmatic issues. This is the predominant and almost exclusive right of the Ecumenical Councils, and not of local Councils. Based on the Holy Scripture and Church Tradition, the fathers of the Councils, refuted heretical errors, contrasting them with the help of conciliar definitions of Orthodoxy. confession of faith. The dogmatic definitions of the 7 Ecumenical Councils, contained in their oros, have thematic unity: they reveal a holistic Trinitarian and Christological teaching. The presentation of dogmas in conciliar symbols and oros is infallible; which reflects the infallibility of the Church professed in Christianity.

In the disciplinary field, the Councils issued canons (rules), which regulated church life, and the rules of the Fathers of the Church, which the Ecumenical Councils accepted and approved. In addition, they changed and clarified previously adopted disciplinary definitions.

V.S. held trials over the Primates of the autocephalous Churches, other hierarchs and all persons belonging to the Church, anathematized false teachers and their adherents, and issued court rulings in cases related to violations of church discipline or illegal occupation of church positions. V.S. also had the right to make judgments about the status and boundaries of local Churches.

The question of church acceptance (reception) of the resolutions of the Council and, in connection with this, the criteria for the universality of the Council is extremely difficult. There are no external criteria for an unambiguous determination of infallibility, universality, or the Council, because there are no external criteria for absolute Truth. Therefore, for example, the number of participants in a particular Council or the number of Churches represented at it is not the main thing in determining its status. Thus, some of the Councils, not recognized by the Ecumenical Councils or even directly condemned as “robbers,” were not inferior to the Councils recognized by the Ecumenical Councils in terms of the number of local Churches represented at them. A. S. Khomyakov linked the authority of the Councils with the acceptance of its decrees by Christ. by the people. “Why were these councils rejected,” he wrote about the gatherings of robbers, “which do not represent any outward differences from the Ecumenical Councils? Because the only thing is that their decisions were not recognized as the voice of the Church by all the church people” (Poln. sobr. soch. M., 18863. T. 2. P. 131). According to the teachings of St. Maximus the Confessor, those Councils are holy and recognized which correctly set out dogmas. At the same time, Rev. Maxim also rejected the Caesar-papist tendency to make the ecumenical authority of the Councils dependent on the ratification of their decrees by the emperors. “If the previous Councils were approved by the orders of emperors, and not by the Orthodox faith,” he said, “then those Councils would also be accepted, which spoke out against the doctrine of consubstantiality, since they met by order of the emperor... All of them, indeed, gathered by order of the emperors, and yet all are condemned because of the godlessness of the blasphemous teachings established on them” (Anast. Apocris. Acta. Col. 145).

The claims of the Roman Catholics are untenable. ecclesiology and canons, which make the recognition of conciliar acts dependent on their ratification by the Bishop of Rome. According to the remark of Archbishop. Peter (L "Huillier), "the fathers of the Ecumenical Councils never considered that the validity of the decisions made depended on any subsequent ratification... The measures adopted at the Council became binding immediately after the end of the Council and were considered irrevocable" (Peter ( L "Huillier), archimandrite. Ecumenical Councils in the life of the Church // VrZePE. 1967. No. 60. pp. 247-248). Historically, the final recognition of the Council as ecumenical belonged to the subsequent Council, and the VII Council was recognized as Ecumenical at the Local Polish Council of 879.

Despite the fact that the last, VII Ecumenical Council took place more than 12 centuries ago, there are no dogmatic grounds for asserting the fundamental impossibility of convening a new Supreme Council or recognizing one of the earlier Councils as Ecumenical. Archbishop Vasily (Krivoshein) wrote that the Polish Council of 879 “both in its composition and in the nature of its resolutions... bears all the signs of an Ecumenical Council. Like the Ecumenical Councils, he made a number of decrees of a dogmatic-canonical nature... Thus, he proclaimed the immutability of the text of the Creed without the Filioque and anathematized everyone who changes it” ( Vasily (Krivoshein), archbishop Symbolic texts in the Orthodox Church // BT. 1968. Sat. 4. pp. 12-13).

Source: Mansi; ACO; COD; SQS; ICE; Book of rules; Nicodemus [Milash], bishop. Rules; Canones apostolorum et conciliorum: saeculorum IV, V, VI, VII / Ed. H. T. Bruns. B., 1839. Torino, 1959r; Pitra. Juris ecclesiastici; Michalcescu J. Die Bekenntnisse und die wichtigsten Glaubenszeugnisse der griechisch-orientalischen Kirche im Originaltext, nebst einleitenden Bemerkungen. Lpz., 1904; Corpus Iuris Canonici/Ed. A. Friedberg. Lpz., 1879-1881. Graz, 1955r. 2 vol.; Jaffe. RPR; Lauchert F. Die Kanones der wichtigsten altkirchlichen Concilien nebst den apostolischen Kanones. Freiburg; Lpz., 1896, 1961r; RegImp; RegCP; Mirbt C. Quellen zur Geschichte des Papsttums und des römischen Katholizismus. Tüb., 19345; Kirch C. Enchiridion fontium historiae ecclesiasticae antiquae. Barcelona, ​​19659; Discipline générale antique / Ed. P.-P. Joannou. T. 1/1: Les canons des conciles oecuméniques. Grottaferrata, 1962; T. 1/2: Les canons des synodes particuliers. Grottaferrata, 1962; T. 2: Les canons des pères Grecs. Grottaferrata, 1963; Denzinger H., Schönmetzer A. Enchiridion symbolorum, definitionum et declarationum de rebus fidei et morum. Barcelona, ​​196533, 197636; Bettenson H. Documents of the Christian Church. Oxf., 1967; Dossetti G. L. Il simbolo di Nicea e di Costantinopoli. R., 1967; Καρμίρης ᾿Ι. Τὰ δογματικὰ καὶ συμβολικὰ μνημεῖα τῆς ὀρθοδόξου καθολικῆς ᾿Εκκ λησίας. ᾿Αθῆναι, 1960. Τ. 1; Hahn A., Harnack A. Bibliothek der Symbole und Glaubensregeln der Alten Kirche. Hildesheim, 1962; Neuner J., Roos H. Der Glaube der Kirche in den Urkunden der Lehrverkündigung, Regensburg, 197910.

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Prot. Vladislav Tsypin

Hymnography

Several Ecumenical Councils are dedicated to the remembrance of the Ecumenical Councils. days of the liturgical year. Close to modern the system of celebrated memories of the Ecumenical Councils is already present in the Typikon of the Great Church. IX-X centuries The hymnographic sequences of these days have many common readings and chants

In the Typikon of the Great Church. there are 5 commemorations of the Ecumenical Councils, which have a hymnographic sequence: in the 7th week (Sunday) of Easter - I-VI Ecumenical Councils (Mateos. Typicon. T. 2. P. 130-132); September 9 - III Ecumenical Council (Ibid. T. 1. P. 22); September 15 - VI Ecumenical Council (Ibid. P. 34-36); October 11 - VII Ecumenical Council (Ibid. T. 1. P. 66); July 16 - IV Ecumenical Council (Ibid. T. 1. P. 340-342). Associated with the latter memory is the memory of the Council of 536 against Sevier of Antioch in the week after July 16th. In addition, the Typikon marks 4 more commemorations of Ecumenical Councils, which do not have a special sequence: May 29 - the First Ecumenical Council; August 3 - II Ecumenical Council; July 11 - IV Ecumenical Council (together with the memory of the Great Martyr Euphemia); July 25 - V Ecumenical Council.

In the Studite Synaxar, compared with the Typikon of the Great Church. the number of commemorations of the Ecumenical Councils was reduced. According to the Studian-Alexievsky Typikon of 1034, the memory of the Ecumenical Councils is celebrated 3 times a year: on the 7th week after Easter - 6 Ecumenical Councils (Pentkovsky. Typikon. pp. 271-272), October 11 - VII Ecumenical Council (together with the memory of St. Theophan the hymn-writer - Ibid., p. 289); in the week after July 11 - the IV Ecumenical Council (at the same time, instructions are given on commemorating the Council in the week before or after July 16 - Ibid. pp. 353-354). In the studio Typicons of other editions - Asia Minor and Athos-Italian XI-XII centuries, as well as in the early Jerusalem Typicons, the memory of the Ecumenical Councils is celebrated 1 or 2 times a year: in all Typicons the memory of the Ecumenical Councils is indicated on the 7th week after Easter ( Dmitrievsky. Description. T. 1. P. 588-589; Arranz. Typicon. P. 274-275; Kekelidze. Liturgical cargo monuments. P. 301), in some southern Italian and Athos monuments the memory of the IV Ecumenical Council is also noted in July (Kekelidze. Liturgical cargo monuments. P. 267; Dmitrievsky. Description. T. 1. P. 860).

In later editions of the Jerusalem Charter, a system of 3 commemorations was formed: on the 7th week of Easter, in October and in July. In this form, the memory of the Ecumenical Councils is celebrated according to modern times. printed Typikon.

Commemoration of the 6 Ecumenical Councils on the 7th week of Easter. According to the Typikon of the Great Church, on the day of remembrance of 6 V.S. a festive service is performed. On Saturday at Vespers, 3 proverbs are read: Gen 14. 14-20, Deut. 1. 8-17, Deut. 10. 14-21. At the end of Vespers, the troparion of the plagal 4th, i.e., 8th, tone is sung with the verses of Ps 43: ( ). After Vespers, pannikhis (παννυχίς) is performed. At Matins on Ps 50, 2 troparions are sung: the same as at Vespers, and the 4th tone ῾Ο Θεὸς τῶν πατέρων ἡμῶν (). After Matins, the “proclamations of the holy councils” are read. At the liturgy readings: prokeimenon Dan 3.26, Acts 20.16-18a, 28-36, alleluia with a verse from Ps 43, John 17.1-13, communion - Ps 32.1.

In studio and Jerusalem Typicons of various editions, including modern ones. printed publications, the system of readings on the 7th week of Easter has not undergone significant changes compared to the Typikon of the Great Church. During the service, 3 hymnographic sequences are sung - Sunday, the post-feast of the Ascension of the Lord, St. fathers (in the Evergetid Typikon, the sequence of the post-feast is presented only partially - self-concord and troparion; at Matins, the Sunday canons and the Holy Fathers). According to the Studian-Alexievsky, Evergetidsky and all Jerusalem Typikons, figurative troparions are sung at the liturgy, Sunday troparia and troparia from the morning canon of St. fathers (canto 3 according to Studiysko-Alexievsky, 1st - according to the Evergetid Typikon); in the South Italian Typicons the singing of the blessed with troparions (from the canon) of St. is indicated. Fathers, then - daily antiphons, the chorus to the 3rd antiphon is the troparion of St. fathers ῾Υπερδεδοξασμένος εἶ ( ).

According to modern Greek parish Typikon (Βιολάκης . Τυπικόν. Σ. 85, 386-387), on the 7th week the memory of the First Ecumenical Council is celebrated; All-night vigil is not celebrated.

Commemoration of the Third Ecumenical Council, September 9. Indicated in the Typikon of the Great Church. with liturgical follow-up: on Ps 50 the troparion of the plagal 1st, i.e. 5th, voice: ῾Αγιωτέρα τῶν Χερουβίμ (The Most Holy of the Cherubim), heavy, i.e. 7th, voice: Χαῖρ ε, κεχαριτωμένη Θεοτόκε Παρθένε, λιμὴν καὶ προστασία (Rejoice, blessed Virgin Mary, refuge and intercession). At the liturgy: prokeimenon from Ps 31, Heb 9. 1-7, alleluia with the verse Ps 36, Lk 8. 16-21, involved in Proverbs 10. 7. This memory is not present in the Studio and Jerusalem Typicons.

Commemoration of the VI Ecumenical Council September 15 According to the Typikon of the Great Church, the following of St. fathers on this day includes: troparion ῾Ο Θεὸς τῶν πατέρων ἡμῶν (), readings at the liturgy: prokeimenon from Ps 31, Heb 13. 7-16, alleluia with the verse Ps 36, Mt 5. 14-19, involved Ps 32 .1 Before the Apostle at the liturgy, it is prescribed to read the oros of the VI Ecumenical Council.

This memory is absent in the Studite and Jerusalem statutes, but certain monuments indicate the reading of the oros of the VI Ecumenical Council in the week after the Feast of the Exaltation of the Cross on September 14. (Kekelidze. Liturgical cargo monuments. P. 329; Typikon. Venice, 1577. L. 13 vol.). In addition, in the manuscripts there is a description of a special rite “in the Chamber of Trullo”, which takes place on the eve of the Exaltation after Vespers and includes antiphons from the verses of Ps 104 and 110 and acclamations in honor of the bishop and the emperor, which may also be a trace of the celebration of the memory of the VI Ecumenical Council (Lingas A . Festal Cathedral Vespers in Late Byzantium // OCP. 1997. N 63. P. 436; Hannick Chr. Étude sur l "ἀκολουθία σματική // JÖB. 1970. Bd. 17. S. 247, 251).

Commemoration of the VII Ecumenical Council in October. In the Typikon of the Great Church. this memory is indicated on October 11, the sequence is not given, but the performance of a solemn service in the Great Church is indicated. with the singing of pannikhis after Vespers.

According to the Studian-Alexievsky Typikon, the memory of St. Fathers is celebrated on October 11, the observance of St. Fathers is connected with the following of St. Theophanes the hymn writer. At Matins, “God is the Lord” and troparia are sung. Some hymns are borrowed from the sequence of the week of the 1st Great Lent: troparion of the 2nd tone , kontakion 8th tone. According to the 3rd song of the canon, ipakoi are indicated. At the liturgy readings: prokeimenon from Ps 149, Heb 9. 1-7, alleluia with the verse Ps 43, Lk 8. 5-15. Slav's instructions. the Studian Menaions correspond to the Studian-Aleksievsky Typikon (Gorsky, Nevostruev. Description. Dept. 3. Part 2. P. 18; Yagich. Service Minaions. P. 71-78).

In the Evergetian, South Italian, early Jerusalem Typicons of the October memory of the VII Ecumenical Council there is no. It again begins to be indicated in later editions of the Jerusalem Charter, among Mark’s chapters (Dmitrievsky. Description. T. 3. P. 174, 197, 274, 311, 340; Mansvetov I. D. Church Charter (typical). M., 1885. P. 411; Typikon. Venice, 1577. L. 102; Typikon. M., 1610. 3rd Markov chapter L. 14-16 volumes), after. the instructions of Mark's chapter are transferred to the months. The sequence for this day is completely different from that given in the Studios-Alexievsky Typikon and the Studite Menaions and in many ways repeats the sequence of the 7th week of Easter. The Sunday and St. feasts are united. fathers, like a connection with the following of the sixfold saint, with certain features: reading proverbs, singing the troparion of St. fathers according to “Now you let go.” The observance of the holy day is transferred to another day or to Compline. In the Moscow editions of the Jerusalem Typikon (from the 17th century to the present time) there is a noticeable tendency to increase the status of the memory of St. fathers by changing the ratio of the chants of Octoechos and St. fathers. At Vespers the same readings are read as according to the Typikon of the Great Church. Various readings at the liturgy are indicated: Greek. old printed Typikon - Titus 3. 8-15, Matthew 5. 14-19 (prokeimenon, alleluia and sacrament are not indicated - Τυπικόν. Venice, 1577. L. 17, 102); Moscow editions, early printed and modern: prokeimenon Dan 3.26, Heb 13.7-16, alleluia with the verse Ps 49, John 17.1-13, involved Ps 32.1 (Ustav. M., 1610. Markova ch. 3. L. 16 vol.; Typikon. [Vol. 1.] pp. 210-211).

In modern Greek parish Typikon (Βιολάκης . Τυπικὸν. Σ. 84-85) this memory is celebrated in the week after October 11, the all-night vigil is not celebrated. The service charter generally corresponds to that given in the Jerusalem Typicons. Readings at the liturgy - Titus 3. 8-15, Luke 8. 5-15.

Commemoration of the Ecumenical Councils in July. According to the Typikon of the Great Church, on July 16 the memory of the IV Ecumenical Council is celebrated, the observance includes troparia: at Vespers and Matins the 4th tone ῾Ο Θεὸς τῶν πατέρων ἡμῶν (), at the liturgy of the same tone Τῆς καθολ ικῆς ἐκκλησίας τὰ δόγματα (Conciliar Church dogma) . Readings at the liturgy: prokeimenon from Ps 149, Heb 13. 7-16, alleluia with the verse Ps 43, Mt 5. 14-19, communion Ps 32. 1. After the Trisagion, the oros of the IV Ecumenical Council is read.

According to the Studian-Alexievsky Typikon, the memory of the IV Ecumenical Council is celebrated in the week after July 11 - the memory of the Great Church. Euphemia - or on Sunday before or after July 16th. The Sunday services are united, St. fathers and daily saint, the succession of St. Fathers includes the troparion (the same as in the Typikon of the Great Church on the 16th): () and the canon. As a hymn to St. Fathers use stichera vmts. Euphemia (in modern books - stichera on “Glory” in the evening stichera). At the liturgy readings: prokeimenon from Ps 149, Heb 13. 7-16, alleluia with the verse Ps 43, Mt 5. 14-19 (participant not indicated).

The further history of the July commemoration of the Ecumenical Councils is similar to that of October; it is absent from most Studite and early Jerusalem Typicons. In the Typikon of George Mtatsmindeli of the 11th century, reflecting the Athonite edition of the Studite Charter, the arrangement of the July commemorations of the Councils (see below) and their successions largely follow the Typikon of the Great Church. July 16 - commemoration of the IV Ecumenical Council, the sequence includes: 3 readings at Vespers, 2 troparions (as in the Typikon of the Great Church), at the liturgy a service of choice: as in the 7th week of Easter or as according to the Typikon of the Great Church. July 16.

In the Jerusalem Typicons, the charter for the July service in memory of the 6 Ecumenical Councils is described in Mark’s chapters, together with the October memory or separately from it; after these instructions were transferred to the months. According to the old printed Greek. Typikon (Τυπικόν. Venice, 1577. L. 55 vol., 121 vol.), on July 16 the memory of the 6 Ecumenical Councils is celebrated, the charter of the service is like that of a sixfold saint. At the liturgy, the service is the same as according to the Typikon of the Great Church. per week after July 16 (Gospel - Matthew 5. 14-19, involved Ps. 111. 6b). In the Moscow printed editions of the Typikon it is indicated to commemorate 6 V.S. per week before or after July 16. The charter of services and readings at Vespers and Liturgy - as well as for the October memory (Charter. M., 1610. L. 786 vol. - 788 vol.; Typikon. [Vol. 2.] pp. 714-716).

According to modern Greek parish Typikon (Βιολάκης . Τυπικόν. Σ. 85, 289-290), in the week before or after July 16 (July 13-19) the memory of the IV Ecumenical Council is celebrated. The service is performed in the same way as for October memory. At the liturgy, the Gospel is Matthew 5. 14-19.

Hymnographic sequences of the Ecumenical Councils

According to modern liturgical books, following St. fathers on the 7th week of Easter includes: troparion of the 4th plagal, i.e. 8th, tone ( ); the kontakion of the 4th plagal, i.e. the 8th, voice is similar to “Like the first fruits”: γματα ( ); canon of the plagal 2nd, i.e. 6th, voice, with an acrostic Τὸν πρῶτον ὑμνῶ σύλλογον ποιμένων (), irmos: ῾Ως ἐν ἠπ είρῳ πεζεύσας ὁ ᾿Ισραήλ ( ), beginning: Τὴν τῶν ἁγίων πατέρων ἀνευφημῶν, παναγίαν Σύνοδον (); 2 cycles of stichera-podnov and 4 samoglas. Succession of glory. and Greek books are completely identical.

Follow-up in honor of the VII Ecumenical Council, located in modern times. Greek and glory liturgical books under October 11, includes: the same troparion as on the 7th week of Easter; the kontakion of the 2nd tone is similar to the “Handwritten Image”: ῾Ο ἐκ Πατρὸς ἐκλάμψας Υἱὸς ἀρρήτως (), canon of the 4th plagal, i.e. 8th, voice, the creation of Theophanes according to Greek or Herman according to slav. Menaeus with acrostic ῾Υμνῶ μακάρων συνδρομὴν τὴν βδόμην (), irmos: ῾Αρματηλάτην Θαραὼ ἐβύθ ισε ( ), beginning: ῾Υμνολογῆσαι τὴν βδόμην ἄθροισιν, ἐφιεμένῳ μοι νῦν, τὴν τῶν π τὰ δίδου ( ); 2 cycles of stichera-podnov and 4 samoglas; all are self-agreeable and the 2nd cycle of similar ones (on praise) coincides with those given in the sequence of the 7th week of Easter. The chants are dedicated not only to the VII, but also to all other Ecumenical Councils.

In modern Greek In liturgical books, the week before or after July 16 is located after July 13 and is designated as the memory of the IV Ecumenical Council. In glory books indicate the memory of the I-VI Ecumenical Councils, the succession is placed under July 16 and has a number of differences from the Greek. Troparion: ῾Υπερδεδοξασμένος εἶ, Χριστὲ ὁ Θεὸς ἡμῶν, ὁ φωστήρας ἐπὶ γῆς τοὺς πατέρας ἡμῶν θεμελιώσας ( ); kontakion: Τῶν ἀποστόλων τὸ κήρυγμα, καὶ τῶν Πατέρων τὰ δόγματα ( ); 2 canons: 1st tone, with acrostic Πλάνης ἀνυμνῶ δεξιοὺς καθαιρέτας (I glorify the right destroyers of deception), with the name Philotheus in the Mother of God, irmos: Σοῦ ἡ τροπαιοῦχος δεξιὰ ( ), beginning: Πλάνης καθαιρέτας δεξιοὺς, νῦν ἀνυμνῆσαι προθέμενος Δέσποτα (Crush the deceptions of the right Lord, now commanded to sing praises to the rulers), in glory. The minae is missing; 4th plagal, i.e. 8th, voice, irmos: ῾Αρματηλάτην Θαραώ ἐβύθισε ( ), beginning: ῾Η τῶν πατέρων, εὐσεβὴς ὁμήγυρις ( ); 2 cycles of stichera-like ones, one of them does not coincide with the one given in glory. Minee, and 3 self-agreed. In glory Minaeus 1st canon at Matins another, 6th tone, creation of Herman, irmos: , start: ; there is a 4th samoglas, absent in the Greek. All 4 samoglas, the 2nd cycle of similarities (on khvatitech) coincide with those given in other successions of the fathers, certain stichera from the 1st cycle of similarities coincide with the stichera of the week around October 11. (711-713) ordered the destruction in the palace of the image of the VI Ecumenical Council, which condemned monothelitism. On the vault of the Milion Gate located opposite the palace, he ordered to depict the 5 Ecumenical Councils, his portrait and the portrait of the heretic Patriarch Sergius. In 764, under the iconoclast emperor Constantine V, these images were replaced by scenes at the hippodrome. About the actions of the imp. Philippika Vardana reported to Pope Constantine I the deacon. Agathon, after which in the old basilica of St. Peter in Rome, Pope Constantine ordered to depict the six Ecumenical Councils. Images of the Ecumenical Councils were also in the narthex c. ap. Peter in Naples (766-767).

The earliest ones that have survived to this day. time, images of the Ecumenical Councils are the mosaics of the central nave of the Basilica of the Nativity in Bethlehem (680-724). To the north on the wall there are preserved images of three of the six local Cathedrals; in the south there are fragments of the one restored in 1167-1169, under the emperor. Manuel I Komnenos, images of the Ecumenical Councils. The scenes are symbolic in nature - devoid of any figurative images. On complex architectural backgrounds in the form of arcades, culminating in turrets and domes, thrones with the Gospels are depicted under the central arches, texts of cathedral decrees and crosses are placed above. Each image of the Ecumenical Council is separated from the other by a floral ornament.

The next most recent image is in the manuscript of the Words of St. Gregory the Theologian (Parisin. gr. 510. Fol. 355, 880-883), where the First Polish Council (II Ecumenical) is presented. In the center, on the royal throne with a high back, an open Gospel is depicted; below, on the Church Throne, there is a closed book between 2 scrolls outlining the teachings being discussed. The participants of the Council sit on the sides: the right group is headed by the imp. Theodosius the Great, depicted with a halo; all bishops are presented without halos. This composition combines the previous tradition of depicting Ecumenical Councils with the Gospel in the center and the restored custom of presenting portraits of the Council participants.

The Seven Ecumenical Councils are depicted in the narthex of the cathedral of the Gelati Monastery (Georgia), 1125-1130. All scenes are uniform: the emperor is on the throne in the center, bishops are sitting on the sides, the rest of the Council participants are standing below, heretics are depicted on the right.

The tradition of placing the cycle of Ecumenical Councils in the narthexes of churches has become widespread in the Balkans, where the image is often supplemented by a Serb presented in the same pattern. Cathedral. The Seven Ecumenical Councils are depicted in the churches: Holy Trinity Monastery Sopočani (Serbia), ca. 1265; Annunciation at Gradac Monastery on Ibar (Serbia), ca. 1275; St. Achille, ep. Larissa in Arilje (Serbia), 1296; Our Lady of Leviski in Prizren (Serbia), 1310-1313; Vmch. Demetrius, Patriarchate of Peć (Serbia, Kosovo and Metohija) 1345; Nativity of the Virgin Mary at Matejce Monastery, near Skopje (Macedonia), 1355-1360; Dormition of the Virgin Mary of the Ljubostinja monastery (Serbia), 1402-1405. Six Ecumenical Councils (there is no seventh) are depicted in c. Christ Pantocrator Monastery Decani (Serbia, Kosovo and Metohija), 1350

In Russian In art, the earliest surviving depiction of the Ecumenical Councils is the cycle in the Nativity Cathedral of the Ferapont Monastery (1502). Unlike Byzantium. traditions, Ecumenical Councils are depicted not in the narthex, but in the lower register of the wall paintings of the naos (on the south, north and west walls). There are also compositions on the walls of the naos: in the Assumption Cathedral of the Moscow Kremlin (on the southern and northern walls), 1642-1643; in the Cathedral of St. Sophia in Vologda, 1686; in the Annunciation Cathedral of Solvychegodsk (on the northern wall), 1601. At the end. XVII century the V.S. cycle is placed on the porch, for example. in the gallery of the Cathedral of the Transfiguration of the Savior at the Novospassky Monastery in Moscow. The Seven Ecumenical Councils are also depicted in the upper register of the icon “Wisdom Created a House for Herself” (Novgorod, 1st half of the 16th century, Tretyakov Gallery).

The iconography of the scenes was completely formed by the beginning. XII century In the center on the throne is the emperor presiding over the Council. St. are sitting on the sides. bishops. Below, in 2 groups, are the participants of the Council, the heretics are depicted on the right. Texts containing information about the Council are usually placed above the scenes. According to Erminia Dionysius Furnoagrafiot, the Councils are written as follows: I Ecumenical Council - “Among the temple under the shadow of the Holy Spirit, sitting: King Constantine on the throne, on both sides of him are the saints in bishop’s vestments - Alexander, Patriarch of Alexandria, Eustathius of Antioch, Macarius of Jerusalem, St. . Paphnutius the Confessor, St. James of Nisibian [Nisibinsky], St. Paul of Neocaesarea and other saints and fathers. Before them stand the amazed philosopher and St. Spyridon of Trimifuntsky, with one hand stretched out to him, and with the other clutching a tile from which fire and water come out; and the first strives upward, and the second flows down to the floor over the fingers of the saint. Standing right there is Arius in priestly vestments and in front of him St. Nicholas, menacing and alarmed. Like-minded people sit below everyone else. St. sits to the side. Athanasius the deacon, young, beardless, and writes: I believe in one God even to the words: and in the Holy Spirit”; II Ecumenical Council - “... King Theodosius the Great on the throne and on both sides of him the saints - Timothy of Alexandria, Meletius of Antioch, Cyril of Jerusalem, Gregory the Theologian, Patriarch of Constantinople, who writes: and in the Holy Spirit (to the end), and other saints and fathers. The heretics Macedonians sit separately and talk among themselves”; III Ecumenical Council - “... King Theodosius the Younger is on the throne, young, with a beard barely showing, and on both sides are Saint Cyril of Alexandria, Juvenal of Jerusalem and other saints and fathers. Before them stand an elderly Nestorius in bishop’s clothing and like-minded heretics”; IV Ecumenical Council - “... King Marcian, an elder, on the throne, surrounded by dignitaries who have golden-red bands on their heads (skiadia) and on both sides of him - Saint Anatoly, Patriarch of Constantinople, Maximus of Antioch, Juvenal of Jerusalem, bishops Paschazian [Paschazin] and Lucentius [Lucentius] and presbyter Boniface [Boniface] - trusted locums of Leo, the Pope, and other saints and fathers. Dioscorus in bishop’s vestments and Eutyches stand before them and talk to them”; V Ecumenical Council - “... King Justinian is on the throne and on both sides of him are Vigilius, the Pope, Eutyches of Constantinople and other fathers. Heretics stand before them and talk to them”; VI Ecumenical Council - “. .. Tsar Constantine Pogonatus with gray hair in a long forked beard, on a throne, behind which spearmen are visible, and on both sides of him - St. George, Patriarch of Constantinople, and the papal locums, Theodore and George, other fathers. Heretics talk to them”; VII Ecumenical Council - “... Tsar Constantine the Youth and his mother Irina and are holding Constantine - the icon of Christ, Irina - the icon of the Mother of God. On both sides of them sit St. Tarasius, Patriarch of Constantinople, and papal locum tenens Peter and Peter the bishops, and other fathers holding icons; among them, one bishop writes: if anyone does not worship icons and the honorable cross, let him be anathema” (Erminia DF. pp. 178-181).

In Russian tradition recorded in iconographic originals (Bolshakovsky), the composition of the First Ecumenical Council includes “The Vision of St. Peter of Alexandria" (in the painting of the Ferapontov Monastery it is depicted separately in 2 scenes on the southern and western walls). The IV Ecumenical Council is depicted with the miracle of the Great Church. Euphemia the All-Praised and her tomb is presented; the composition of the Third Ecumenical Council, which condemned Nestorius, includes an episode of the removal of his robe.

Lit.: DACL. Vol. 3/2. P. 2488; LCI. Bd. 2. Sp. 551-556; Bolshakov. The original is iconographic. pp. 117-120, pp. 21, 185-190 (ill.); Stern H. Le representation des Conciles dans l"église de la Nativite à Bethleem // Byzantion. 1936. Vol. 11. P. 101-152; Grabar A. L"Iconoclasme byzantin: Dossier archéol. P., 1957. P. 48-61; Walter C. L "iconographie des Conciles dans la tradition byzantine. P., 1970; Lazarev V. N. History of Byzantine painting. M., 1986. P. 37, 53, 57; Malkov Yu. G. Theme of Ecumenical Councils in Old Russian painting XVI-XVII centuries // DanBlag. 1992. No. 4. P. 62-72.

N. V. Kvlividze

Ecumenical councils are meetings of bishops (and other representatives of the highest clergy of the world) of the Christian Church at the international level.

At such meetings, the most important dogmatic, political-ecclesiastical, and disciplinary-judicial issues are brought up for general discussion and agreement.

What are the signs of Ecumenical Christian Councils? Names and brief descriptions of the seven official meetings? When and where did it happen? What was decided at these international meetings? And much more - this article will tell you about it.

Description

Orthodox Ecumenical Councils were initially important events for the Christian world. Each time, issues were considered that subsequently influenced the course of the entire church history.

There is less need for such activities in the Catholic faith because many aspects of the church are regulated by a central religious leader, the Pope.

The Eastern Church - the Orthodox - has a deeper need for such unifying meetings of a large-scale nature. Because quite a lot of questions also accumulate and they all require solutions at an authoritative spiritual level.

In the entire history of Christianity, Catholics currently recognize 21 Ecumenical Councils that have taken place, while Orthodox Christians recognize only 7 (officially recognized) ones, which were held back in the 1st millennium after the Nativity of Christ.

Each such event necessarily examines several important religious topics, different opinions of authoritative clergy are brought to the attention of participants, and the most important decisions are made unanimously, which then have an impact on the entire Christian world.

A few words from history

In the early centuries (from the Nativity of Christ), any church meeting was called a cathedral. A little later (in the 3rd century AD), this term began to denote meetings of bishops to resolve important issues of a religious nature.

After Emperor Constantine proclaimed tolerance towards Christians, the highest clergy were able to periodically meet in a common cathedral. And the church throughout the empire began to hold Ecumenical Councils.

Representatives of the clergy of all local churches took part in such meetings. The head of these councils, as a rule, was appointed by the Roman Emperor, who gave all important decisions made during these meetings the level of state laws.

The emperor was also authorized to:

• convene councils;
• make monetary contributions towards some of the costs associated with each meeting;
• designate a venue;
• maintain order through the appointment of their officials and so on.

Signs of the Ecumenical Council

There are some distinctive features that are unique to the Ecumenical Council:

Jerusalem

It is also called the Apostolic Cathedral. This is the first such meeting in the history of the church, which took place approximately in 49 AD (according to some sources - in 51) - in Jerusalem.

The issues that were considered at the Jerusalem Council concerned the Jews and observance of the custom of circumcision (all the pros and cons).

The apostles themselves, disciples of Jesus Christ, were present at this meeting.

First Cathedral

There are only seven ecumenical councils (officially recognized).

The very first was organized in Nicaea - in 325 AD. This is what they call it - the First Council of Nicaea.

It was at this meeting that Emperor Constantine, who was not a Christian at that time (but changed paganism to faith in the One God only before his death, by being baptized) declared his identity as the head of the state church.

He also appointed Christianity as the main religion of Byzantium and the Eastern Roman Empire.

At the first Ecumenical Council the Creed was approved.

And this meeting also became epoch-making in the history of Christianity, when there was a break between the church and the Jewish faith.

Emperor Constantine established principles that reflected the attitude of Christians towards the Jewish people - this is contempt and separation from them.

After the first Ecumenical Council, the Christian Church began to submit to secular governance. At the same time, it lost its main values: the ability to give people spiritual life and joy, to be a saving force, to have a prophetic spirit and light.

In essence, the church was made into a “murderer,” a persecutor who persecuted and killed innocent people. It was a terrible time for Christianity.

Second Council

The second Ecumenical Council took place in the city of Constantinople in 381. I of Constantinople was named in honor of this.

Several important issues were discussed at this meeting:

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 resolution to excommunicate him from the church, he agreed with the opinion of the majority and signed a conciliar document - an anathema regarding Theodore of Mopsuet, Iva and Theodoret.

Sixth Council

This international meeting was preceded by history. The Byzantine government decided to annex the Monophysite movement to the Orthodox Church. This led to the emergence of a new movement - the Monothelites.

At the beginning of the 7th century, Heraclius was the emperor of the Byzantine Empire. He was against religious divisions, and therefore made every effort to unite everyone in one faith. He even intended to assemble a cathedral for this purpose. But the issue was not completely resolved.

When Constantine Pagonat ascended the throne, the division between Orthodox Christians and Monothelites again became noticeable. The emperor decided that Orthodoxy must triumph.

In 680, the sixth Ecumenical Council (also called III Constantinople or Trullo) was assembled in the city of Constantinople. And before that, Constantine deposed the Patriarch of Constantinople named Theodore, who belonged to the Monothelite movement. And instead he appointed Presbyter George, who supported the dogmas of the Orthodox Church.

A total of 170 bishops came to the Sixth Ecumenical Council. Including representatives of the Pope, Agathon.

Christian teaching supported the idea of ​​two wills of Christ - divine and earthly (and the Monothelites had a different vision on this matter). This was approved at the council.

The meeting lasted until 681. There were 18 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; Trentine 1545-1563; I Vatican 1869-1870, II Vatican 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 wish of the emperor had the status of an order, and therefore the result of the work of the council 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 Nicene-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, reproaching, 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. The key phrase of this definition is: “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

WHY WERE Ecumenical Councils NEEDED?
If incorrect theoretical postulates are accepted in a particular scientific discipline, then experimental experiments and research will not lead to the expected result. And all efforts will be in vain, because... the results of many works will be false. So it is in Vera. The Apostle Paul formulated this very clearly: “If there is no Resurrection of the dead, then Christ is not risen; and if Christ is not risen, then our preaching is in vain, and our Faith is in vain” (1 Cor. 15:13-14). Vain faith means faith that is not true, incorrect or false.
In science, due to false premises, some groups of researchers, or even entire scientific associations, may work uselessly for many years. Until they fall apart and disappear. In matters of Faith, if it is false, huge religious associations, entire nations, and states suffer. And they perish, both physically and spiritually; both in time and in eternity. There are many examples of this in history. That is why the Holy Spirit of God gathered at the Ecumenical Councils the holy fathers - the best representatives of humanity and “angels in the flesh”, so that they would develop such dogmas that could protect the Holy True Orthodox Faith from lies and heresies for millennia to come. There were seven Ecumenical Councils in the true Orthodox Church of Christ: 1. Nicaea, 2. Constantinople, 3. Ephesus, 4. Chalcedon, 5. 2nd Constantinople. 6. Constantinople 3rd and 7. Nicene 2nd. All decisions of the Ecumenical Councils began with the formula “It willed (please) the Holy Spirit and us...”. Therefore, all Councils could not be effective without its main participant - God the Holy Spirit.
FIRST ECUMENICAL COUNCIL
The First Ecumenical Council took place in 325 g., in the mountains Nicaea, under the emperor Constantine the Great. This Council was convened against the false teaching of the Alexandrian priest Aria, which rejected Divinity and pre-eternal birth of the second Person of the Holy Trinity, Son of God, from God the Father; and taught that the Son of God is only the highest creation. 318 bishops took part in the Council, among whom were: St. Nicholas the Wonderworker, St. James of Nizibia, St. Spyridon of Trimifuntsky, St. Athanasius the Great, who at that time was still in the rank of deacon, etc. The Council condemned and rejected the heresy of Arius and affirmed the immutable truth - the dogma that the Son of God is the true God, born of God the Father before all ages and is as eternal as God the Father; He is begotten, not created, and is of one essence with God the Father.
So that all Orthodox Christians can accurately know the true teaching of the faith, it was clearly and concisely presented in first seven members of the Creed.
At the same Council it was decided that everyone should celebrate Easter on the first Sunday after the first spring full moon and after the Jewish Passover according to the Julian calendar. It was also determined that priests should be married, and many other rules were established.
SECOND ECUMENICAL COUNCIL
The Second Ecumenical Council took place in 381 g., in the mountains Constantinople, under the emperor Feodosia the Great. This Council was convened against the false teaching of the former Arian bishop of Constantinople Macedonia, which rejected 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 created power, and at the same time serving God the Father and God the Son, just like the Angels.
The Council was attended by 150 bishops, among whom were Saints Gregory the Theologian (he was the chairman of the Council), Gregory of Nyssa, Meletius of Antioch, Amphilochius of Iconium, Cyril of Jerusalem and others. The Holy Fathers - Cappadocians, played an invaluable role in resolving trinitarian disputes (about the Holy Trinity): St. Basil the Great (330-379), his brother St. Gregory of Nyssa (335–394), and his friend and ascetic St. Gregory the Theologian (329–389). They were able to express the meaning of the Orthodox dogma about the trinity of God in the formula: “one essence - three hypostases.” And this helped to overcome the church schism. Their teaching: God the Father, God the Word (God the Son) and God the Holy Spirit are three hypostases, or three persons of one essence - God of the Trinity. God the Word and God the Holy Spirit have an eternal beginning: God the Father. God the Word is eternally “born” only from the Father, and the Holy Spirit is eternally “proceeding” only from the Father, as from the only beginning. “Birth” and “Origin” are two different concepts that are not identical to each other. Thus, God the Father has only one Son - God the Word - Jesus Christ. At the Council, the heresy of Macedonia was condemned and rejected. The Council approved dogma of the equality and consubstantiality of God the Holy Spirit with God the Father and God the Son.
The cathedral also added Nicene Creed five members, in which the teaching is set out: about the Holy Spirit, about the Church, about the sacraments, about the resurrection of the dead and the life of the next century. Thus was compiled Nikeotsaregradsky Symbol of Faith, which serves as a guide for the Church at all times, and to this day. It is the main exposition of the meaning of the Orthodox Faith and is proclaimed by the people at every Divine Liturgy.
THIRD ECUMENICAL COUNCIL
The Third Ecumenical Council took place in 431 g., in the mountains Ephesus, under the emperor Theodosius II the Younger. The Council was convened against the false teaching of the Archbishop of Constantinople Nestoria, who wickedly taught that the Most Holy Virgin Mary gave birth to the simple man Christ, with whom, then, God united morally and dwelt in Him, as in a temple, just as He previously dwelt in Moses and other prophets. That is why Nestorius called the Lord Jesus Christ Himself a God-bearer, and not a God-man, and called the Most Holy Virgin Christ-bearer, and not the Mother of God. 200 bishops were present at the Council. The Council condemned and rejected the heresy of Nestorius and decided to recognize the union in Jesus Christ, from the time of the Incarnation, of two natures: Divine and human; and determined: to confess Jesus Christ as perfect God and perfect Man, and the Blessed 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 took place in 451, in the mountains Chalcedon, under the emperor Marcians. The council was convened against the false teaching of the archimandrite Eutyches who denied human nature in the Lord Jesus Christ. Refuting heresy, and defending the Divine dignity of Jesus Christ, he himself fell to the other extreme, and taught that in the Lord Jesus Christ human nature was completely absorbed by the Divinity, therefore only one Divine nature should be recognized in Him. This false teaching is called monophysitism, and his followers are called Monophysites(same-naturalists).
650 bishops were present at the Council. However, the correct definition of religion, which defeated the heresy of Eutyches and Dioscorus, was achieved through the works of St. Cyril of Alexandria, St. John of Antioch and St. Leo, Pope of Rome. Thus, the Council formulated the Orthodox teaching of the Church: Our Lord Jesus Christ is true God and true Man: in Divinity He is eternally born of God the Father, in humanity He was born of the Holy Spirit and the Blessed Virgin, and in everything is like us, except sin. At the Incarnation (birth from the Virgin Mary) Divinity and humanity were united in Him as one Person, unmerged and unchangeable(against Eutyches) inseparably and inseparably(against Nestorius).
FIFTH ECUMENICAL COUNCIL
The Fifth Ecumenical Council took place in 553, in the mountains Constantinople, under the famous emperor Justinians I. The council was convened over disputes between the followers of Nestorius and Eutyches. The main subject of controversy was the writings of three teachers of the Syrian Church, who enjoyed fame in their time, namely Theodore of Mopsuet, Theodoret of Cyrus and Willow of Edessa, in which Nestorian errors were clearly expressed, and at the Fourth Ecumenical Council nothing was mentioned about these three works. The Nestorians, in a dispute with the Eutychians (Monophysites), referred to these writings, and the Eutychians found in this a pretext to reject the 4th Ecumenical Council itself and slander the Orthodox Ecumenical Church, saying that it had 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. At the same Council, Origen's heresy of Apocatastasis was condemned - the doctrine of universal salvation (that is, everyone, including unrepentant sinners, and even demons). This Council also condemned the teachings: “about the pre-existence of souls” and about “reincarnation (reincarnation) of the soul.” Heretics who did not recognize the general Resurrection of the dead were also condemned.
SIXTH ECUMENICAL COUNCIL
The Sixth Ecumenical Council was convened in 680, in the mountains Constantinople, under the emperor Constantine Pagonate, and consisted of 170 bishops.
The council was convened against the false teaching of heretics - monothelites who, although they recognized in Jesus Christ two natures, Divine and human, but one Divine will.
After the 5th Ecumenical Council, the unrest caused by the Monothelites continued and threatened the Byzantine Empire with great danger. Emperor Heraclius, wanting reconciliation, decided to persuade the Orthodox to make concessions to the Monothelites and, by the force of his power, commanded to recognize in Jesus Christ one will with two natures. The defenders and exponents of the true teaching of the Church were Sophrony, Patriarch of Jerusalem and Constantinople monk Maxim the Confessor, whose tongue was cut out and his hand cut off for his firmness of faith. The Sixth Ecumenical Council condemned and rejected the heresy of the Monothelites, and determined to recognize Jesus Christ has two natures - Divine and human, and according to these two natures - two wills, but so that the human will in Christ is not contrary, but submissive to His Divine will. It is worthy of attention 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, and therefore called Fifth-sixth. The Council approved the rules by which the Church should be governed, namely: 85 rules of the Holy Apostles, rules of 6 Ecumenical and 7 local Councils, and rules of 13 Fathers of the Church. These rules were subsequently supplemented by the rules of the Seventh Ecumenical Council and two more Local Councils, and constituted the so-called "Nomocanon", and in Russian "The Helmsman's Book", which is the basis of the church government of the Orthodox Church. At this Council, some innovations of the Roman Church were also 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), etc.
SEVENTH ECUMENICAL COUNCIL
The Seventh Ecumenical Council was convened in 787, in the mountains Nicaea, under the empress Irina(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 Kopronima and grandson Lev Khozar. The Council condemned and rejected the iconoclastic heresy and determined - to deliver and believe in St. churches, together with the image of the Honorable and Life-Giving Cross of the Lord, and holy icons; to honor and give them worship, raising the mind and heart to the Lord God, the Mother of God and the saints depicted on them.
After the 7th Ecumenical Council, the persecution of holy icons was again raised by the subsequent three emperors: Leo the Armenian, Michael Balba and Theophilus and worried the Church for about 25 years. Veneration of St. icons were 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 granted the Church victory over the iconoclasts and all heretics, it was established Feast of the Triumph of Orthodoxy which is supposed to be celebrated on the first Sunday of Lent and which is still celebrated throughout the entire Ecumenical Orthodox Church.
NOTE: The Roman Catholic Church, instead of seven, recognizes more than 20 Ecumenical Councils, incorrectly including in this number the councils that were in the Western Church after the division of the Churches. But Lutherans do not recognize a single Ecumenical Council; they rejected the Church Sacraments and Sacred Tradition, leaving only the Holy Scriptures in veneration, which they themselves “edited” to suit their false teachings.