Simple summary of 7 ecumenical councils, please!

[karen freeinchristman]

Those in the know, please answer in plain English if possible! thanks :)

[gtsecc]

III. HISTORICAL SKETCH OF ECUMENICAL COUNCILS



The present article deals chiefly with the theological and canonical questions concerning councils which are Ecumenical in the strict sense above defined. Special articles give the history of each important synod under the head of the city or see where it was held. In order, however, to supply the reader with a basis of fact for the discussion of principles which is to follow, a list is subjoined of the twenty Ecumenical councils with a brief statement of the purpose of each.

First Ecumenical Council: Nicaea I (325)

The Council of Nicaea (http://www.newadvent.org/cathen/11044a.htm) lasted two months and twelve days. Three hundred and eighteen bishops were present. Hosius, Bishop of Cordova, assisted as legate of Pope Sylvester. The Emperor Constantine was also present. To this council we owe The Creed (Symbolum) of Nicaea, defining against Arius the true Divinity of the Son of God (http://www.newadvent.org/cathen/14142b.htm) (homoousios), and the fixing of the date for keeping Easter (http://www.newadvent.org/cathen/05228a.htm) (against the Quartodecimans).

Second Ecumenical Council: Constantinople I (381)

The First General Council of Constantinople (http://www.newadvent.org/cathen/04308a.htm), under Pope Damasus and the Emperor Theodosius I, was attended by 150 bishops. It was directed against the followers of Macedonius, who impugned the Divinity of the Holy Ghost. To the above-mentioned Nicene Creed it added the clauses referring to the Holy Ghost (qui simul adoratur) and all that follows to the end.

Third Ecumenical Council: Ephesus (431)

The Council of Ephesus (http://www.newadvent.org/cathen/05491a.htm), of more than 200 bishops, presided over by St. Cyril of Alexandria representing Pope Celestine I (http://www.newadvent.org/cathen/03477c.htm), defined the true personal unity of Christ (http://www.newadvent.org/cathen/08374c.htm), declared Mary (http://www.newadvent.org/cathen/15464b.htm) the Mother of God (http://www.newadvent.org/cathen/06608a.htm) (theotokos) against Nestorius, Bishop of Constantinople, and renewed the condemnation of Pelagius (http://www.newadvent.org/cathen/11604a.htm).

Fourth Ecumenical Council: Chalcedon (451)

The Council of Chalcedon (http://www.newadvent.org/cathen/03555a.htm) -- 150 bishops under Pope Leo the Great (http://www.newadvent.org/cathen/09154b.htm) and the Emperor Marcian -- defined the two natures (Divine and human) in Christ (http://www.newadvent.org/cathen/08374c.htm) against Eutyches (http://www.newadvent.org/cathen/05631a.htm), who was excommunicated (http://www.newadvent.org/cathen/05678a.htm).

Fifth Ecumenical Council: Constantinople II (553)

The Second General Council of Constantinople, of 165 bishops under Pope Vigilius and Emperor Justinian I, condemned the errors of Origen and certain writings (The Three Chapters (http://www.newadvent.org/cathen/14707b.htm)) of Theodoret, of Theodore, Bishop of Mopsuestia and of Ibas, Bishop of Edessa; it further confirmed the first four general councils, especially that of Chalcedon whose authority was contested by some heretics.

Sixth Ecumenical Council: Constantinople III (680-681)

The Third General Council of Constantinople, under Pope Agatho and the Emperor Constantine Pogonatus, was attended by the Patriarchs of Constantinople and of Antioch, 174 bishops, and the emperor. It put an end to Monothelitism (http://www.newadvent.org/cathen/10502a.htm) by defining two wills in Christ (http://www.newadvent.org/cathen/08374c.htm), the Divine and the human, as two distinct principles of operation. It anathematized (http://www.newadvent.org/cathen/01455e.htm) Sergius, Pyrrhus, Paul, Macarius, and all their followers.

Seventh Ecumenical Council: Nicaea II (787) The Second Council of Nicaea (http://www.newadvent.org/cathen/11045a.htm) was convoked by Emperor Constantine VI and his mother Irene, under Pope Adrian I (http://www.newadvent.org/cathen/01155b.htm), and was presided over by the legates of Pope Adrian; it regulated the veneration of holy images. Between 300 and 367 bishops assisted.

[Philip]

http://home.it.net.au/~jgrapsas/pages/Ecumenical_Councils.htm (Contains the Orthodox spin. gtsecc list has the Roman spin.)

[gtsecc]

Phillip is correct. I just cut an pasted it from NewAdvent.org

[karen freeinchristman]

Thank you very much gtsecc and Philip! Most of them seem straightforward, but I will have to look further into a couple of them. Very interesting. Thanks again. :thumbsup:

[Philip]

Most of them seem straightforward, but I will have to look further into a couple of them. Very interesting. Thanks again. :thumbsup:

When you have the time, you should look into all of them. Understanding the disputes will deepen your understanding of God. It will introduce you to (if you are not already familiar with) some of the greatest names in Christianity. Beyond the theology, the history and politics are interesting in themselves.

[karen freeinchristman]

When you have the time, you should look into all of them. Understanding the disputes will deepen your understanding of God. It will introduce you to (if you are not already familiar with) some of the greatest names in Christianity. Beyond the theology, the history and politics are interesting in themselves.
Will do, thanks.
There is so much to learn in this life!!!
(so much to do, and not enough time :sigh: )

[Fish and Bread]

One distinction between the Roman Catholic and Eastern Orthodox accounts of these councils is that the Roman Catholic account claims a council defined Mary as "Mother of God" and the Eastern Orthodox account claims the council defined Mary as "God bearer". A case could be made that there is an important theological distinction to be made between the two terms. Which is the more accurate translation of theotokos? It seems to me that Mother implies giving life to, which is the problem I have with "Mother of God", even if the intent isn't to say Mary gave life to God (Which she couldn't have, since small "o" orthodox Christianity holds that God existed in three parts since before the earth was created), it's unnecessarily confusing. Mary was undisputedly the bearer of God, though, which sounds like what this council was actually trying to define, since it countered the Nestorian view that Mary bore only the portion of Jesus that was human and that God dwelt in Jesus as a temple and not as an intrinsic part of his basic nature. What do you all think?

John

[Philip]

Which is the more accurate translation of theotokos?

Partly, that depends on how you define 'mother'. 'Birthgiver of God' is probably the best translation, if a bit awkward. 'Mother of God' usually comes from the Latin, Matre Dei. Matre Dei is used in many Latin texts, but so was Deipara. Why Matre Dei was eventually favored in Rome is up for debate.

It seems to me that Mother implies giving life to, which is the problem I have with "Mother of God", even if the intent isn't to say Mary gave life to God, it's unnecessarily confusing.

This objection is often raised, but I discount it. It is my opinion that no mother gives life to her child. This comes from God. I can call Mary 'Mother of God' in exactly the same way I call my mother 'Mother of Philip'.


Mary was undisputedly the bearer of God, though, which sounds like what this council was actually trying to define, since it countered the Nestorian view that Mary bore only the portion of Jesus that was human and that God dwelt in Jesus as a temple and not as an intrinsic part of his basic nature.

Not to be too technical, but Nestorius affirmed that Christ had two natures but that the Divine nature was not 'an intrinsic part of His person'.