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Ecumenical council
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- This is a general introduction to ecumenical councils. For the Roman Catholic councils, see Catholic Ecumenical Councils.
An ecumenical council (or oecumenical council; also general council) is a conference of the bishops of the whole Christian Church convened to discuss and settle matters of Church doctrine and practice. The word derives from the Greek language "", which literally means "the inhabited world", which first referred to the Roman Empire and later was extended to apply to the world in general.
Due to schisms, the acceptance of these councils varies widely between different branches of Christianity.
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- This is a general introduction to ecumenical councils. For the Roman Catholic councils, see Catholic Ecumenical Councils.
An ecumenical council (or oecumenical council; also general council) is a conference of the bishops of the whole Christian Church convened to discuss and settle matters of Church doctrine and practice. The word derives from the Greek language "", which literally means "the inhabited world", which first referred to the Roman Empire and later was extended to apply to the world in general.
Due to schisms, the acceptance of these councils varies widely between different branches of Christianity. Those churches that parted ways with the others over christological matters, only accept the first few councils, the Oriental Orthodoxy churches the first three, the Assyrian church only the first two as Ecumenical. The united Western and Eastern Orthodox Churches held the first eight Ecumenical councils (meeting from the 4th to the 9th century). They accept as Ecumenical the first seven but differ on the identity of the eighth. While the Eastern Orthodox Church has not generally accepted any later synod as Ecumenical, the Roman Catholic Church continues to hold Ecumenical Councils of those bishops in full communion with the Pope.
Anglicans and some Protestants, most commonly Lutherans, accept either the first seven or the first four as Ecumenical councils.
Council documents
Church councils were, from the beginning, bureaucratic exercises. Written documents were circulated, speeches made and responded to, votes taken, and final documents published and distributed. A large part of what we know about the beliefs of heresies comes from the documents quoted in councils in order to be refuted, or indeed only from the deductions based on the refutations.
Most councils dealt not only with doctrinal but also with disciplinary matters, which were decided in canons ("rules"). In some cases other documentation survives as well. Study of the canons of church councils is the foundation of the development of canon law, especially the reconciling of seemingly contradictory canons or the determination of priority between them. Canons consist of doctrinal statements and disciplinary measures — most Church councils and local synods dealt with immediate disciplinary concerns as well as major difficulties of doctrine. Eastern Orthodoxy typically views the purely doctrinal canons as dogmatic and applicable to the entire church at all times, while the disciplinary canons apply to a particular time and place and may or may not be applicable in other situations.
List of ecumenical councils
Council of Jerusalem
The Acts of the Apostles records the Council of Jerusalem, which addressed the tension between maintaining Jewish practices in the early Christian community with Gentile converts. Although its decisions are accepted by all Christians and later definitions of an ecumenical council appear to conform to this sole biblical Council, no Christian church includes it when numbering the ecumenical councils.
The first seven Ecumenical Councils
- 1. First Council of Nicaea (325) repudiated Arianism and adopted the original Nicene Creed, fixed Easter date; recognized primacy of the sees of Rome, Alexandria and Antioch and granted the See of Jerusalem a position of honor.
- 2. First Council of Constantinople (381) repudiated Arianism and Macedonianism, revised the Nicene Creed in regard to the Holy Spirit
- 3. Council of Ephesus (431)
repudiated Nestorianism, proclaimed the Virgin Mary as the Theotokos ("Birth-giver to God", "God-bearer", "Mother of God"), repudiated Pelagianism, and reaffirmed the Nicene Creed.
This and all following councils are not recognized by the Assyrian Church of the East. - Second Council of Ephesus (449) declared Eutyches orthodox and attacked his opponents.
Though originally convened as an Ecumenical council, this council is not recognized as Ecumenical by anyone and denounced as a Robber Council by the Chalcedonians (Catholics, Eastern Orthodox, Protestants).
- 4. Council of Chalcedon (451) repudiated the Eutychian doctrine of monophysitism, adopted the Chalcedonian Creed, which described the hypostatic union of the two natures of Christ, human and divine. Reinstated those deposed in 449 and deposed Dioscorus of Alexandria. Elevation of the bishoprics of Constantinople and Jerusalem to the status of patriarchates.
This and all following councils are rejected by the Oriental Orthodoxy. - 5. Second Council of Constantinople (553) repudiated the Three Chapters as Nestorian, condemned Origen of Alexandria, decreed Theopaschite Formula.
- 6. Third Council of Constantinople (680-681) repudiated Monothelitism and Monoenergism.
- Quinisext Council, also called Council in Trullo (692) addressed matters of discipline (in amendment to the 5th and 6th councils) and the Biblical canon and established the Pentarchy.
The Ecumenical status of this council was repudiated by the western churches.
- 7. Second Council of Nicaea (787) restored the veneration of icons (condemned at the Council of Hieria, 754) and repudiated iconoclasm.
This council is rejected by some Protestant denominations, which condemned the veneration of icons.
The Eighth Ecumenical Council
Ecumenical for some Eastern Orthodox
The next two are regarded as ecumenical by some in the Eastern Orthodox Church but not by others, who instead consider them to be important local councils. They have nevertheless received universal acceptance by all Eastern Orthodox Churches even where their ecumenicity is not recognized.
Roman Catholic Councils #9 to #21
- 9. First Council of the Lateran (1123) addressed investment of bishops and the Holy Roman Emperor's role therein.
- 10. Second Council of the Lateran (1139) reaffirmed Lateran I, addressed clerical discipline (dress, marriages).
- 11. Third Council of the Lateran (1179) restricted papal election to the cardinals, condemned simony, introduced minimum ages for ordination (thirty for bishops)
- 12. Fourth Council of the Lateran (1215) defined transubstantiation, addressed papal primacy and clerical discipline.
- 13. First Council of Lyon (1245) deposed Emperor Frederick II, levy to support the Holy Land.
- 14. Second Council of Lyon (1274) attempted reunion with the Eastern churches, approved Franciscan and Dominican orders, tithe to support crusade, conclave procedures.
- 15. Council of Vienne (1311-1312) disbanded Knights Templar.
- Council of Pisa (1409)
attempt to solve the Great Western Schism
The council is not numbered because it was not convened by a pope and its failed solution was repudiated at Constance.
- 16. Council of Constance (1414-1418) solved the Great Western Schism, condemned John Hus, beginnings of conciliarism.
- Council of Siena (1423-1424) addressed church reform.
Not numbered as it was swiftly disbanded.
- 17. Council of Basel, Ferrara and Florence (1431-1445)
addressed church reform and reunion with the Eastern Churches, split into two parties:
The fathers remaining at Basel became the apogee of conciliarism. The fathers at Florence achieved union with various Eastern Churches and temporarily with the Eastern Orthodox Church. - 18. Fifth Council of the Lateran (1512-1514) addressed church reform.
- 19. Council of Trent (1545-1563, with interruptions) addressed church reform and repudiated Protestantism, defined role and canon of Scripture, the seven sacraments, strengthened clerical discipline and education.
Though temporarily attended by Protestant delegates, this and the following councils are rejected by Protestants. - 20. First Vatican Council (1870; officially, 1870-1960)
defined pope's primacy in church governance and his infallibility, repudiated rationalism, materialism and atheism, addressed revelation, interpretation of scripture and the relationship of faith and reason.
This and the following councils are rejected by the emerging Old Catholic Church. - 21. Second Vatican Council (1962-1965)
addressed pastoral and disciplinary issues dealing with the Church and its relation to the modern world, including liturgy and ecumenism.
This council is rejected by some traditionalists.
Acceptance of the councils
Oriental Orthodoxy: accept #1, #2, #3
Oriental Orthodoxy only accepts Nicaea I, Constantinople I and Ephesus I. The formulation of the Chalcedonian Creed caused a schism in the Alexandrian and Syriac churches. Reconciliatory efforts between Oriental Orthodox with the Eastern Orthodox and the Catholic Church in the mid- and late-20th century have led to common Christological declarations. The Oriental and Eastern Churches have also been working toward reconciliation as a consequence of the ecumenical movement.
Eastern Orthodoxy: accept #1-#7; some also accept #8(EO), #9(EO) as ecumenical
As far as some Eastern Orthodox are concerned, since the Seventh Ecumenical Council there has been no synod or council of the same scope as any of the Ecumenical councils. Local meetings of hierarchs have been called "pan-Orthodox", but these have invariably been simply meetings of local hierarchs of whatever Eastern Orthodox jurisdictions are party to a specific local matter. From this point of view, there has been no fully "pan-Orthodox" (Ecumenical) council since 787. Unfortunately, the use of the term "pan-Orthodox" is confusing to those not within Eastern Orthodoxy, and it leads to mistaken impressions that these are ersatz ecumenical councils rather than purely local councils to which nearby Orthodox hierarchs, regardless of jurisdiction, are invited.
Others, including 20th century theologians Metropolitan Hierotheos (Vlachos) of Naupactus, Fr. John S. Romanides, and Fr. George Metallinos (all of whom refer repeatedly to the "Eighth and Ninth Ecumenical Councils"), Fr. George Dragas, and the 1848 Encyclical of the Eastern Patriarchs (which refers explicitly to the "Eighth Ecumenical Council" and was signed by the patriarchs of Constantinople, Jerusalem, Antioch, and Alexandria as well as the Holy Synods of the first three), regard other synods beyond the Seventh Ecumenical Council as being ecumenical. Those who regard these councils as ecumenical often characterize the limitation of Ecumenical Councils to only seven to be the result of Jesuit influence in Russia, part of the so-called "Western captivity of Orthodoxy."
Before the 20th century, the council of 879 AD was recognized as the 8th ecumenical council by people like the famous expert on Canon Law, Theodore Valsamon (11th century), St. Neilos of Rodes, St. Mark Evgenicus (15th century), St. Symeon of Thessaloniki (15th century), and the Patriarch of Jerusalem Dositheus, in his Tome of Joy (17th century).
Roman Catholicism: accept #1-#7, #8(RC), #9(RC), #10-#21
Both the Roman Catholic and Eastern Orthodox churches recognize seven councils in the early years of the church, but Roman Catholics also recognize fourteen councils called in later years by the Pope. The status of these councils in the face of a Catholic-Orthodox reconciliation would depend upon whether one accepts Roman Catholic ecclesiology (papal primacy) or Orthodox ecclesiology (collegiality of autocephalous churches). In the former case, the additional councils would be granted Ecumenical status. In the latter case, they would be considered to be local synods with no authority among the other autocephalous churches.
The first seven councils were called by the Emperor. Most historians agree that the emperors called the councils to force the Christian bishops to resolve divisive issues and reach consensus. One motivation for convening councils was the hope that maintaining unity in the Church would help maintain unity in the Empire. The relationship of the Papacy to the validity of these councils is the ground of much controversy between Roman Catholicism and Eastern Orthodox Churches and to historians.
The Roman Catholic Church holds that the dogmatic decrees of these ecumenical councils approved subsequently by the pope are infallible.
Anglicanism: accept #1-#7, but not unconditionally
Most churches in the Anglican Communion teach the historic Anglo-Catholic position that the Seven Ecumenical Councils of the undivided Church have authority for the whole Christian Church today. This position is the product of centuries of theological development by the Caroline Divines, the Non-Juring Bishops and the Tractarians.
In the Church of England, the 19th Canon of 1571 asserted the authority of the Councils in this manner: "let preachers take care that they never teach anything...except what is agreeable to the doctrine of the Old and New Testament, and what the Catholic Fathers and ancient Bishops have collected from the same doctrine." This remains the Anglican teaching on the subject. A modern version of this appeal to catholic consensus is found in the Canon Law of the Church of England and also in the liturgy published in Common Worship:
While the Councils are part of the "historic formularies" of Church tradition, it is difficult to locate an explicit reference in Anglicanism to the unconditional acceptance of all Seven Ecumenical Councils. There is little evidence of dogmatic or canonical acceptance beyond the statements of individual Anglican theologians and bishops.
The Reverend Canon Chandler Holder Jones, SSC, explains:
Dr Bill Tighe supports this position:
The Anglican Church has at no time, in no formal, way rejected any of the first Seven Ecumenical Councils and never brought into question the legitimacy of any of their universally-received teachings. Even in the Thirty-Nine Articles this is supported. Article XXI is about popularly-held and practised medieval error, not ecumenically consentient teaching: "General Councils ... when they be gathered together, forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and word of God, they may err and sometime have erred, even in things pertaining to God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of Holy Scripture."
The full acceptance of the doctrine of all seven Councils, particularly Nicea II, was a centuries-long process in the Western Church, and within Anglicanism in particular. The acceptance of them has never been disputed by any Anglican synodical authority.
Protestantism: accept #1-#7 with reservations
Many Protestants (especially those belonging to the magisterial traditions, such as Lutherans, or those such as Methodists, that broke away from the Anglican Communion) accept the teachings of the first seven councils but do not ascribe to the councils themselves the same authority as Roman Catholics and the Eastern Orthodox do. The Lutheran World Federation, in ecumenical dialogues with the Ecumenical Patriarch of Constantinople has affirmed all of the first seven councils as ecumenical and authoritative.
Some, including some fundamentalist Christianity, condemn the ecumenical councils for other reasons. Independency or congregationalist polity among Protestants may involve the rejection of any governmental structure or binding authority above local congregations; conformity to the decisions of these councils is therefore considered purely voluntary and the councils are to be considered binding only insofar as those doctrines are derived from the Scriptures. Many of these churches reject the idea that anyone other than the authors of Scripture can directly lead other Christians by original divine authority; after the New Testament, they assert, the doors of revelation were closed and councils can only give advice or guidance, but have no authority. They consider new doctrines not derived from the sealed canon of Scripture to be both impossible and unnecessary, whether proposed by church councils or by more recent prophets.
Supporters of the councils contend that the councils did not create new doctrines but merely elucidated doctrines already in Scripture that had gone unrecognized. Proponents often argue that the early councils serve as a good benchmark or tool for scriptural interpretation to guard against the individualistic or idiosyncratic interpretations of Bible that ultimately leads to schism. The thinking is that an ecumenical council representing the whole church is much less likely to misunderstand the voice of the Holy Spirit in expounding the Scriptures than is a handful of zealous believers.
The Assyrian Church: accept #1, and #2
The Assyrian Church of the East only accepts the First Council of Nicaea and the First Council of Constantinople. It was the formulation of Mary as the Theotokos which caused a schism with the Assyrian church. The Unia in the 16th century of the Catholic Church led to the Chaldeans being reconciled into full communion with Rome. Meetings between Pope John Paul II and the Assyrian Patriarch Mar Dinkha IV led to common Christological declarations in the 1990s stating that the differences between the Western and Eastern were primarily linguistic and historical rather than theological (owing to the difficulty of translating precise theological terms from Greek and/or Latin to Aramaic language.)
Aramaic language is believed to have been the native language of Jesus.
Nontrinitarian churches: accept none
The first and subsequent councils are not recognized by nontrinitarian churches: Unitarians, Latter-day Saints and other Mormons, Jehovah's Witnesses, etc. The leadership of some groups—such as the Jehovah's Witnesses and the Mormon denominations—lays claim to a divine authority to lead the church today and sees the ecumenical councils as misguided human attempts to establish doctrine, as though true beliefs were to be decided by debate rather than by revelation.
Relations between Roman Catholicism and Eastern Orthodoxy
In the past few decades, many Roman Catholic theologians and even Popes have spoken of the first seven councils as ecumenical in some sort of "full and proper sense", enjoying the acceptance of both East and West. Pope Paul VI held meetings with the Ecumenical Patriarch Athenagoras I of Constantinople in order to repeal anathemas and give over relics as a gesture of good will and reconciliation with Eastern believers. The mutual excommunications of 1054 between the Pope Leo IX and the Patriarch Michael I Cerularius were lifted in the Catholic-Orthodox joint declaration of 1965.
Moreover, Pope John Paul II, in his encyclical Ut Unum Sint ("That they may be one"), invited other Christians to discuss how the primacy of the Bishop of Rome should be appropriately exercised from now on; he says that the future may be a better guide than the past. In this way, the Bishop of Rome is allowing for the development of an ecclesiology that would be acceptable to both East and West, would allow for reconciliation of Roman Catholic and Eastern Orthodox Churches, and would provide a common understanding of the authority of councils called ecumenical.
Similarly, on November 11, 1994 at meeting of Mar Dinkha IV, Patriarch of Babylon, Selucia-Ctesiphon and all of the East, leader of the Assyrian and Pope John Paul II at the Vatican, a Common Christological Declaration was signed, bridging a schism dating from the Third Ecumenical Council at Ephesus. The separation of the Oriental believers from the one holy catholic and apostolic Church after the Fourth Ecumenical Council at Chalcedon was addressed in a "Common Declaration of Pope Paul VI and of Pope Shenouda III of Alexandria" at the Vatican on May 10, 1973 and in an "Agreed Statement" prepared by the "Joint Commission of the Theological Dialogue between the Orthodox Church and the Oriental Orthodox Churches" at the Monastery of Saint Pishoy in Wadi El Natrun, Egypt on June 24, 1989.
See also
Further reading
- Tanner, Norman P. The Councils of the Church, ISBN 0824519043.
- Tanner, Norman P. Decrees of the Ecumenical Councils, ISBN 0878404902.
- Michalopoulos, Dimitris, " The First Council of Nicaea: The end of a conflict or beginning of a struggle?", Uluslarasi Iznik Semposyumu, Iznik (Turkey), 2005, pp.47-56. ISBN: 975-7988-30-8.
External links
- * in the 1911 Encyclopædia Britannica
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- and , all the Latin documents of all the Councils
- Greek Orthodox Archdiocese of Australia
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