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

Orthodox ecclesiology and the history of the Church testify that the bearer of the highest ecclesiastical authority is the ecumenical episcopate, the successor to the Council of the Apostles, and V.S. is the most perfect way of exercising the powers of the ecumenical episcopate in the Church. The Jerusalem Council of the Apostles served as a prototype for the Ecumenical Councils (Acts 15:1-29). There are no unconditional dogmatic or canonical definitions concerning the composition, powers, conditions for convening a Supreme Court, or instances competent to convene it. This is due to the fact that the ecclesiology sees in V.S. the highest instance of church authority, which is under the direct guidance of the Holy Spirit and therefore cannot be subject to any kind of regulation. However, the lack 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 Councils were convened and held, of some main 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 sufficient grounds for denying the possibility of convening a Council on the initiative of other, proper ecclesiastical instances. In terms of composition, the VS is an episcopal corporation. Presbyters or deacons could attend as full members only when they represented their absent bishops. Often they participated in conciliar acts as advisers in the retinue of their bishops. Their voice could also be heard at the Council. It is known how important it was for the Ecumenical Church to participate in the activities of the First Ecumenical Council of St. Athanasius the Great, who arrived in Nicaea as a deacon in the retinue of his bishop - St. Alexander of Alexandria. But conciliar definitions were signed only by bishops or their deputies. An exception is the acts of the VII Ecumenical Council, signed in addition to the bishops by the monks who also participated in it, who did not have episcopal rank. This was due to the special authority of monasticism, acquired by him thanks to his firm confessional stand for icon veneration in the era of iconoclasm that preceded the Council, and also to 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 communicated to the oros and canons of the Councils the force of imperial laws.

Local Churches were represented at 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 Alexandrian, Antioch and Jerusalem Churches was extremely small, almost symbolic. The recognition of the Council as Ecumenical has never been conditional on the proportional representation of all local Churches.

The competence of V. S. consisted primarily in resolving controversial dogmatic issues. This is the pre-emptive and almost exclusive right of the Ecumenical, and not the Local Councils. Based on St. Scripture and Church Tradition, the fathers of the Councils refuted heretical errors, opposing them with the help of council 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 cathedral symbols and oros is infallible; which reflects the infallibility of the Church professed in Christianity.

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

V.S. tried the primates of autocephalous Churches, other hierarchs, and all persons belonging to the Church, anathematized false teachers and their adherents, 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 the local Churches.

The question of ecclesiastical acceptance (reception) of the decisions of the Council and, in connection with this, of the criteria for the ecumenical nature of the Council, is extremely difficult. There are no external criteria for an unambiguous definition of infallibility, universality, 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 factor in determining its status. Thus, some of the Councils that were not recognized as Ecumenical or even directly condemned as “robbers” were not inferior to the Councils recognized as Ecumenical in terms of the number of local Churches represented at them. A. S. Khomyakov associated the authority of the Councils with the acceptance of his decrees of Christ. people. “Why, then, were these councils rejected,” he wrote about the bandit gatherings, “which do not represent any outward differences from the Ecumenical Councils? The only reason is that their decisions were not recognized as the voice of the Church by the entire church people” (Poln. sobr. soch. M., 18863, vol. 2, p. 131). According to the teachings of St. Maximus the Confessor, those Councils are holy and recognized, which correctly expound the dogmas. At the same time, Rev. Maximus also rejected the Caesaropapist tendency to make the ecumenical authority of the Councils dependent on the ratification of their decrees by the emperors. “If the former Councils are approved by the orders of the emperors, and not by the Orthodox faith,” he said, “then those Councils would also be accepted that 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 teachings blasphemously affirmed against them ”(Anast. Apocris. Acta. Col. 145).

The claims of the Roman Catholics are untenable. ecclesiology and canons, making the recognition of conciliar acts dependent on their ratification by the Bishop of Rome. According to Archbishop Peter (L "Huillier)," the fathers of the Ecumenical Councils never believed that the validity of the decisions taken depended on any subsequent ratification ... The measures taken at the Council became binding immediately after the end of the Council and were considered irrevocable "(Peter ( L "Juillier), archim. Ecumenical Councils in the life of the Church // VRSEP. 1967. No. 60. S. 247-248). Historically, the final recognition of the Council as ecumenical belonged to the subsequent Council, and the 7th Council was recognized as ecumenical at the Local Council of Poland in 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 Ecumenical Council or recognizing one of the former Councils as Ecumenical. Archbishop Vasily (Krivoshein) wrote that the K-Polish Council of 879 “both in its composition and in the nature of its decisions ... bears all the signs of an Ecumenical Council. Like the Ecumenical Councils, he issued a series of dogmatic-canonical decrees ... Thus, he proclaimed the invariance 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. S. 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, 1955. 2vol.; Jaff e . 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 general antique / Ed. P.-P. Joannou. Vol. 1/1: Les canons des conciles oecuméniques. Grottaferrata, 1962; Vol. 1/2: Les canons des synodes particuliers. Grottaferrata, 1962; Vol. 2: Les canons des peres 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 ᾿Εκκλησίας. ᾿Αθῆναι, 1960. Τ. one; 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.

Lit .: Lebedev A . P . Ecumenical Councils IV and V centuries. Serg. P., 18962. St. Petersburg, 2004p; he is. Ecumenical Councils of the VI, VII and VIII centuries. Serg. P., 18972. St. Petersburg, 2004p; he is. On the origin of the acts of the Ecumenical Councils // BV. 1904. V. 2. No. 5. S. 46-74; Gidulyanov P . AT . Eastern Patriarchs during the period of the first four Ecumenical Councils. Yaroslavl, 1908; Percival H. R. The Seven Ecumenical Councils of the Undivided Church. N.Y.; Oxf., 1900; Dobronravov N ​​. P ., prot. Participation of the clergy and laity at the councils in the first nine centuries of Christianity // BV. 1906. Vol. 1. No. 2. S. 263-283; Lapin P . Cathedral principle in the Eastern Patriarchates // PS. 1906. T. 1. S. 525-620; T. 2. S. 247-277, 480-501; T. 3. S. 72-105, 268-302, 439-472, 611-645; 1907. T. 1. S. 65-78, 251-262, 561-578, 797-827; 1908, Vol. 1, pp. 355-383, 481-498, 571-587; T. 2. S. 181-207, 333-362, 457-499, 571-583, 669-688; 1909. T. 1. S. 571-599; T. 2. S. 349-384, 613-634; Bolotov. Lectures. T. 3-4; Hefele, Leclercq. Hist. des Conciles; Strumensky M . The Attitude of Emperors to the Ancient Ecumenical Councils // Wanderer. 1913. No. 12. S. 675-706; Spassky A . History of dogmatic movements in the era of the Ecumenical Councils. Serg. P., 1914; Beneshevich V. Synagogue in 50 titles and other legal collections of John Scholasticus. SPb., 1914; Kartashev. Cathedrals; Kruger G. Handbuch der Kirchengeschichte. Tub., 1923-19312. 4 Bde; Jugie M. Theologia dogmatica Christianorum orientalium ab Ecclesia catholica dissidentium. P., 1926-1935. 5 t.; Afanasiev N . N ., protopr. Ecumenical Councils // Way. 1930. No. 25. S. 81-92; Harnack A . Lehrbuch der Dogmengeschichte. Tüb., 19315. 3 Bde; Troitsky S. AT . Theocracy or Caesaropapism? // VRZEPE. 1953. No. 16. S. 196-206; Meyendorff I. F., protopr. What is an Ecumenical Council? // VRSHD. 1959. No. 1. S. 10-15; No. 3. S. 10-15; Le concile et les conciles: Contribution à l "histoire de la vie conciliaire de l" église / Ed. O. Rousseau. Chevetogne, 1960; Peter (L "Juillier), archim. [archbishop.] Ecumenical councils in the life of the Church // VRSEE. 1967. No. 60. S. 234-251; Loofs Fr. Leitfaden zum Studium der Dogmengeschichte. Tüb., 19687; Zabolotsky N . A. Theological and ecclesiological significance of the Ecumenical and Local Councils in the Ancient Church // BT 1970. Sat 5. pp. 244-254; Jedin H. Handbuch der Kirchengeschichte. Freiburg, 1973-1979. 7 Bde; Vries W., de Orient et Occident: Les structures ecclésiales vues dans l "histoire des sept premiers conciles oecuméniques. P., 1974; LietzmannH. Geschichte der alten Kirche. B., 1975; Grillmeier A . Christ in Christian Tradition. L., 19752. Vol. one; 1987 Vol. 2/1; 1995 Vol. 2/2; 1996 Vol. 2/4; idem. Jesus der Christus im Glauben der Kirche. bd. 1: Von der Apostolischen Zeit bis zum Konzil von Chalcedon. Freiburg e. a., 19903; bd. 2/1: Das Konzil von Chalcedon (451), Rezeption und Widerspruch (451-518). Freiburg e. a., 19912; bd. 2 / 2: Die Kirche von Konstantinopel im 6. Jahrhundert. Freiburg e. a., 1989; bd. 2/3: Die Kirchen von Jerusalem und Antiochien nach 451 bis 600. Freiburg e. a., 2002; bd. 2.4: Die Kirchen von Alexandrien mit Nubien und Äthiopien ab 451. Freiburg e. a., 1990; Andrew C. e. a. Handbuch der Dogmen- und Theologiegeschichte. Gott., 1982. Bd. one; Winkelmann F. Die ostlichen Kirchen in der Epoche der christologischen Auseinandersetzungen. 5.-7. Jh. B., 1983; Davis L. D. The First Seven Ecumenical Councils (325-787): Their History and Theology. Wilmington, 1987; Sesboue B . Jésus-Christ dans la tradition de L "Église. P., 1990; Παπαδόπουλος Σ. Γ. Πατρολογία. ᾿Αθήνα, 1990. Τ. Β´; Beyschlag K. Grundriss der Dogmengeschichte. Bd. Dogma Darmstadt, 1991; Alberigo G. Geschichte der Konzilien: Vom Nicaenum bis zum Vaticanum II. Düsseldorf, 1993; Averky (Taushev), archbishop of the Seven Ecumenical Councils. M.; St. Petersburg, 1996; Die Geschichte des Christentums. Bd. 2: Das Entstehen der einen Christenheit (250-430), Freiburg, 1996, Studer B. Schola christiana: Die Theologie zwischen Nizäa und Chalkedon, ThLZ 1999, Bd.124, pp. 751-754, Hauschild W.-D Lehrbuch der Kirchen- und Dogmengeschichte Gütersloh, 20002. Bd. 1; L "Huillier P ., Archbp . The Church of the Ancient Councils. N.Y., 2000; Meyendorff I., prot. Jesus Christ in Eastern Orthodox Theology. M., 2000; Tsypin V ., Prot. Church law course. M.; Klin, 2004. S. 67-70, 473-478.

Prot. Vladislav Tsypin

hymnography

The memory of the Ecumenical Councils is dedicated to several. days of the liturgical year. Close to modern the system of celebrated commemorations of the Ecumenical Councils is already present in the Typicon of the Great c. IX-X centuries The hymnographic sequences of these days have many common readings and chants.

In the Typikon of the Great c. there are 5 commemorations of Ecumenical Councils that have a hymnographic sequence: on the 7th week (Sunday) after Pascha - 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). The memory of the Council of 536 against Severus of Antioch in the week after July 16 is connected with the last memory. In addition, 4 more commemorations of Ecumenical Councils are celebrated in the Typicon, 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 Studium Synaxar, in comparison with the Typicon of the Great c. the number of commemorations of the Ecumenical Councils was reduced. According to the Studian-Aleksievsky 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. S. 271-272), October 11 - VII Ecumenical Council (together with the memory of St. Theophan the Songwriter - Ibid., p. 289); a week after July 11 - the IV Ecumenical Council (at the same time, instructions are given on the celebration of the memory of the Council a week before or after July 16 - Ibid. S. 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 of Easter ( Dmitrievsky, Description, vol. 1, pp. 588-589; Arranz. Typicon, pp. 274-275; Kekelidze, Georgian Liturgical Monuments, pp. 301); in July (Kekelidze. Liturgical Georgian monuments. S. 267; Dmitrievsky. Description. T. 1. S. 860).

In later editions of the Jerusalem Rule, a system of 3 commemorations took shape: on the 7th week after Easter, in October and in July. In this form, the memory of the Ecumenical Councils is also celebrated according to the modern. printed Typicon.

Commemoration of 6 Ecumenical Councils on the 7th week of Easter. According to the Typicon of the Great Church, on the day of remembrance of V.S. 6, a festive service is performed. On Saturday, 3 proverbs are read at Vespers: Gen 14. 14-20, Deut 1. 8-17, Deut 10. 14-21. At the end of the Vespers, the PS 43 troparia is sung with the poems of the 4th, i.e. 8th, the voice: ῾υπερδε strongασμένος εἶ, χριστὲ ὁ θεὸς ἡμῶν, ὁ φωστήρας ἐπὶς τοὺς ἡμῶν θεμελιώς ( ). After Vespers, pannihis (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 of reading: 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 the Studio and Jerusalem Typikons of various editions, including the modern. printed editions, the system of readings on the 7th week after Easter has not undergone significant changes compared to the Typicon of the Great c. During the service, 3 hymnographic followings are sung - Sunday, afterfeasts of the Ascension of the Lord, St. fathers (in the Evergetid Typicon, the following of the afterfeast is only partially represented - self-voiced and troparion; in the morning, the canons of Sundays and St. Fathers). According to the Studian-Alexian, Evergetides and all Jerusalem Typikons, pictorials are sung at the liturgy, Sunday troparia and troparia from the morning canon of St. fathers (song 3 according to the Studiysko-Aleksievsky, 1st - according to the Evergetid Typicon); in the South Italian Typikons, the singing of the blessed with troparia (from the canon) of St. fathers, then - daily antiphons, the refrain to the 3rd antiphon is the troparion of St. fathers ῾Υπερδεδοξασμένος εἶ ( ).

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

Commemoration of the III Ecumenical Council 9 Sept. Indicated in the Typikon of the Great c. With the liturgical follow-by: on the PS 50, the troparion of the plastic 1st, i.e. the 5th, the voice: ῾αγιωτέρα τῶν χερουβίμ (Holy cherubim), heavy, i.e. 7th, voice: χαῖρε, κεχαριτωμε παρθένε, λιμὴν καὶ προστασία (Rejoice, blessed Mother of God Virgin, refuge and intercession). At the liturgy: prokeimenon from Ps 31, Heb 9. 1-7, alleluiarium with the verse Ps 36, Luke 8. 16-21, partake of Proverbs 10. 7. This memory is not found in Studium and Jerusalem Typikons.

Commemoration of the VI Ecumenical Council 15 Sept. According to the Typicon 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, communion Ps 32. 1 Before the Apostle at the liturgy, it is prescribed to read the oros of the VI Ecumenical Council.

This commemoration is absent in the Studian and Jerusalem Rules, but some 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 Georgian monuments. S. 329; Typicon. Venice, 1577. L. 13v.). In addition, there is a description in the manuscripts of a special rite “in the Trulla Chamber”, 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 emperor, which can 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;

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

According to the Studian-Alexian Typicon, the memory of St. Fathers is celebrated on October 11, the succession of St. fathers is connected with the following of St. Theophanes the songwriter. At Matins, "God is the Lord" and troparia are sung. Some hymns are borrowed from the following week of the 1st Great Lent: troparion of the 2nd tone , kontakion of the 8th tone. According to the 3rd ode of the canon, the ipakoi are indicated. At the liturgy of reading: prokimen from Ps 149, Heb 9. 1-7, alleluia with the verse Ps 43, Lk 8. 5-15. Glory indications. Studial Menaia correspond to the Studiysko-Aleksievsky Typicon (Gorsky, Nevostruev. Description. Otd. 3. Ch. 2. S. 18; Yagich. Service Menaia. S. 71-78).

There is no October commemoration of the Seventh Ecumenical Council in the Evergetides, South Italian, and early Jerusalem Typikons. It again begins to be indicated in later editions of the Jerusalem Charter, among the Markov chapters (Dmitrievsky. Description. T. 3. S. 174, 197, 274, 311, 340; Mansvetov I. D. Church. charter (type). M., 1885. P. 411; Typikon. Venice, 1577. L. 102; Typikon. M., 1610. 3rd Markov ch. L. 14-16v.), after. the indications of the Markov chapter are transferred to the calendar. The order for this day is completely different from that given in the Studian-Alexian Typicon and the Studite Menaions and in many respects repeats the order of the 7th week of Pascha. The Sunday and St. 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 following of the holy day is transferred to another day or to Compline. In the Moscow editions of the Jerusalem Typicon (from the 17th century to the present), there is a noticeable tendency to increase the status of the memory of St. fathers by changing the ratio of the chants of Oktoeh and St. fathers. At Vespers, the same readings are read as according to the Typicon of the Great c. Various readings are indicated at the liturgy: Gr. the early printed Typikon - Titus 3. 8-15, Mt 5. 14-19 (prokeimenon, alleluiarium and participle are not indicated - Τυπικόν. Venice, 1577. L. 17, 102); Moscow editions, early printed and modern: Prokimen Dan 3. 26, Heb 13. 7-16, alleluiarium with the verse Ps 49, Jn 17. 1-13, partaken of Ps 32. 1 (Ustav. M., 1610. Markov ch. 3. L. 16v.; Typicon [T. 1.] P. 210-211).

In modern Greek parish Typicon (Βιολάκης . Τυπικὸν. Σ. 84-85) this commemoration is celebrated in the week after October 11, the all-night vigil is not performed. The charter of the service as a whole corresponds to that given in the Jerusalem Typicons. Readings at the liturgy - Titus 3. 8-15, Lk 8. 5-15.

Commemoration of the Ecumenical Councils in July. According to the Typicon of the Great C., July 16, the memory of the IV Ecumenical Council is celebrated, the following includes troparia: on the evening and morning of the 4th voice ῾ο θεὸς τῶν πατέρων ἡμῶν (), at the liturgy of the same voice τῆς καθολικῆς τὰ δόγματα (cathedral) . Readings at the liturgy: prokimen from Ps 149, Heb 13.7-16, alleluiarium with the verse of Ps 43, Mt 5.14-19, communion of Ps 32. 1. After the Trisagion, the oros of the IV Ecumenical Council is read.

According to the Studiysko-Aleksievsky Typikon, the memory of the IV Ecumenical Council is celebrated in the week after July 11 - the memory of the VMTs. Euphemia - or on a Sunday before or after July 16. The Sunday rites are united, St. fathers and the day saint, the following of St. fathers includes the troparion (the same as in the Typicon of the Great ts. 16th): () and the canon. As a chant, St. fathers used stichera vmts. Euphemia (in modern books - a stichera for "Glory" on an evening verse). At the liturgy of reading: prokimen from Ps 149, Heb 13. 7-16, alleluia with the verse Ps 43, Mt 5. 14-19 (communion not specified).

The subsequent history of the July commemoration of the Ecumenical Councils is similar to that of October; it is absent from most of the studio and early Jerusalem Typicons. In the Typikon of George Mtatsmindeli of the 11th century, which reflects the Athos edition of the Studian Rule, the location of the July commemorations of the Councils (see below) and their succession largely follow the Typikon of the Great c. July 16 - Commemoration of the IV Ecumenical Council, the following includes: 3 readings at Vespers, 2 troparia (as in the Typicon of the Great Church), at the liturgy a service of your choice: as on the 7th week after Easter or as according to the Typicon of the Great Church. July 16.

In the Jerusalem Typikons, the charter of the July service in memory of the 6 Ecumenical Councils is described in the Mark chapters, together with the October commemoration or separately from it; after. these instructions were transferred to the calendar. According to the old printed Greek Typicon (Τυπικόν. Venice, 1577. L. 55v., 121v.), on July 16, the memory of 6 Ecumenical Councils is celebrated, the charter of service as that of a sixfold saint. At the liturgy, the service is the same as according to the Typicon of the Great Church. a week after July 16 (Gospel - Matthew 5. 14-19, communion Ps 111. 6b). In the Moscow printed editions of the Typicon, it is indicated to commemorate 6 V.S. a week before or after July 16th. The charter of services and readings at vespers and liturgy - as well as for October memory (Ustav. M., 1610. L. 786v. - 788v.; Typicon. [T. 2.] P. 714-716).

According to modern Greek parish Typikon (Βιολάκης . Τυπικόν. Σ. 85, 289-290), a 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 the October memory. At the liturgy the Gospel - Matthew 5. 14-19.

Hymnographic Sequences of the Ecumenical Councils

According to modern liturgical books, following St. Fathers in the week 7th on Easter include: troparia of the 4th plug-in, i.e. 8th, voice ῾υπερδε strongασμένος εἶ, χριστὲ ὁ θεὸς ἡμῶν, ὁ φὶς τοὺς τμῶν θμῶεμελιώς ( ); the kontakion of the 4th plagal, i.e. the 8th, voice is similar to “Like the firstfruits”: ); canon of the plagal 2nd, i.e. 6th, tone, with an acrostic Τὸν πρῶτον ὑμνῶ σύλλογον ποιμένων (), irmos: ῾Ως ἐν ἠπίρῳ πεΙρερα ( ), beginning: Τὴν τῶν ἁγίων πατέρων ἀνευφημῶν, παναγίαν Σύνοδον (); 2 cycles of stichera-like and 4 self-voiced. The succession of glory. and Greek The books are exactly the same.

Following in honor of the VII Ecumenical Council, located in modern. Greek and glory. liturgical books for 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, tone, the work of Theophanes in Greek. or Herman according to the glory. Menaion with an acrostic ῾Υμνῶ μακάρων συνδρομὴν τὴν βδόμην (), irmos: ῾Αρματηλάτην Θαραὼ ἐβύθισε ( ( ); 2 cycles of stichera-like and 4 self-voiced; all are self-consistent and the 2nd cycle is similar (in praise) coincide with those given in the sequence of the 7th week after Easter. The hymns 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 after July 13 and is designated as the memory of the IV Ecumenical Council. In glory. The books indicate the memory of I-VI Ecumenical Councils, the succession is placed under July 16 and has a number of differences from the Greek. Troparia: ῾υπερδε strongασμένος εἶ, χριστὲ ὁ θεὸς ἡμῶν, ὁ φωστήρας ἐπὶς τοὺς ἡμῶν θεμελιώσας ( ); kontakion: Τῶν ἀποστόλων τὸ κήρυγμα, καὶ τῶν Πατέρων τὰ δόγματα ( ); 2 canon: 1st voice, with acrostic πλάνης ἀνυμνῶ δε tip καθαιρέτας (sung by the right crushing of deception), with the name of Philotheus in the Mother of God, Irmos: σοῦ ἡ τροπαιοῦχος δagesPiy. ), beginning: Πλάνης καθαιρέτας δεξιοὺς, νῦν ἀνυμνῆσαι προθέμενος Δέσποτα (Now to sing the deception of the right destroyers), c. Menaeus is absent; 4th plagal, i.e. 8th, voice, irmos: ῾Αρματηλάτην Θαραώ ἐβύθισε ( ), beginning: ῾Η τῶν πατέρων, εὐσεβὴς ὁμήγυρις ( ); 2 cycles of stichera are similar, one of them does not coincide with that given in the glory. Mine, and 3 is self-consistent. In glory. Menaion 1st canon at matins another, 6th tone, creation of Herman, irmos: , beginning: ; there is a 4th self-voiced, absent in Greek. All 4 are self-consistent, the 2nd cycle of likes (in praise) coincide with those given in other sequences of the fathers, some stichera from the 1st cycle of likes coincide with the stichera of the week around 11 Oct. (711-713) ordered to destroy in the palace the image of the VI Ecumenical Council, which condemned monothelitism. On the vault of the gates of Milion located opposite the palace, he ordered to depict 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. Philippic Vardanus informed Pope Constantine I of the deacons. Agathon, after which in the old basilica of St. Peter in Rome, Pope Constantine commanded to portray the six Ecumenical Councils. Images of the Ecumenical Councils were also in the narthex of c. app. Peter in Naples (766-767).

The earliest extant. time images of the Ecumenical Councils are the mosaics of the central nave of the Basilica of the Nativity in Bethlehem (680-724). On the sowing on the wall, images of three of the six local cathedrals have been preserved; Manuel I Comnene, depictions of the Ecumenical Councils. The scenes are symbolic in nature - devoid of any figurative images. On complex architectural backgrounds in the form of arcades ending in turrets and domes, Thrones with Gospels are depicted under the central arches, texts of cathedral resolutions and crosses are placed above. Each image of the Ecumenical Council is separated from the other by a floral ornament.

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

Seven Ecumenical Councils are depicted in the narthex of the cathedral of Gelati monastery (Georgia), 1125-1130. All the scenes are the same: the emperor is on the throne in the center, the bishops are sitting on the sides, the other participants of the Council are below, the 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 represented in the same way. Cathedral. Seven Ecumenical Councils are depicted in the churches: Holy Trinity Mon-rya Sopocani (Serbia), approx. 1265; Annunciation at the Mon-re Gradac on the Ibar (Serbia), c. 1275; Rev. Achilles, Ep. Larissa in Arilya (Serbia), 1296; Virgin Levishki in Prizren (Serbia), 1310-1313; vmch. Demetrius, Patriarchy of Pech (Serbia, Kosovo and Metohija) 1345; Nativity of the Theotokos at Matejce Monastery, near Skopje (Macedonia), 1355-1360; Dormition of the Mother of God Mon-rya Lubostinya (Serbia), 1402-1405 Six Ecumenical Councils (there is no seventh) are depicted in c. Christ Pantocrator of the monastery of Decani (Serbia, Kosovo and Metohija), 1350

In Russian In art, the earliest surviving image of the Ecumenical Councils is the cycle in the Nativity Cathedral of the Ferapontov Monastery (1502). Unlike the Byzantine traditions Ecumenical Councils are depicted not in the narthex, but in the lower register of the wall painting of the naos (on the south, north and west walls). Also on the walls of the naos are compositions: in the Assumption Cathedral of the Moscow Kremlin (on the south and north walls), 1642-1643; in the Cathedral of St. Sophia in Vologda, 1686; in the Annunciation Cathedral of Solvychegodsk (on the northern wall), 1601. In the end. 17th century the cycle of V.S. is placed on the porches, for example. in the gallery of the Cathedral of the Transfiguration of the Novospassky Monastery in Moscow. The seven Ecumenical Councils are also depicted in the upper register of the icon “Wisdom has created a home for itself” (Novgorod, 1st half of the 16th century, Tretyakov Gallery).

The iconography of the scenes was fully developed by the beginning. 12th century In the center, on the throne, the emperor is depicted presiding over the Council. On the sides are St. bishops. Below 2 groups are the participants of the Council, heretics are depicted on the right. Above the scenes are usually placed texts containing information about the Cathedral. According to Herminius Dionysius Furnoagrafiot, Councils are written as follows: I Ecumenical Council - “Among the temple under the overshadowing of the Holy Spirit, they sit: Tsar Constantine on the throne, on both sides of his saints in hierarchal vestments - Alexander, Patriarch of Alexandria, Eustathius of Antioch, Macarius of Jerusalem, St. . Paphnutius the Confessor, St. James of Nisibis [Nisibinsky], St. Paul of Neocaesarea and other saints and fathers. Before them stand the amazed philosopher and St. Spyridon of Trimifuntsky, stretching out one hand to him, and with the other squeezing the tile, from which fire and water come out; and the first aspires upwards, and the second flows down the fingers of the saint to the floor. Right there stand Arius in priestly vestments, and in front of him is St. Nicholas, formidable and alarmed. Arya's like-minded people sit below everyone. On the side sits St. Athanasius the deacon, young, beardless, writes: I believe in one God to the word: and in the Holy Spirit”; II Ecumenical Council - "... Tsar Theodosius the Great on the throne and on both sides of his saints - Timothy of Alexandria, Meletios of Antioch, Cyril of Jerusalem, Gregory the Theologian, Patriarch of Constantinople, who writes: and in the Holy Spirit (until the end), and other saints and fathers. The heretics, the Macedonians, sit apart and talk among themselves”; III Ecumenical Council - “... Tsar Theodosius the Younger on the throne, young, with a beard barely showing, and on both sides - St. Cyril of Alexandria, Juvenal of Jerusalem and other saints and fathers. Before them stand the elderly Nestorius in bishop's clothes and heretics of like mind with him”; IV Ecumenical Council - “... Tsar Markian, an old man, on the throne, surrounded by dignitaries with gold-colored bandages (skiadia) on their heads, and on both sides of him - St. Anatoly, Patriarch of Constantinople, Maximus of Antioch, Juvenaly of Jerusalem, Bishops Paskhazian [Paskhazin] and Lucenius [Lucentius] and presbyter Boniface [Boniface] - trusted locum tenens of Leo, Pope of Rome, and other saints and fathers. Before them stand Dioscorus in episcopal vestments and Eutychius and talk to them”; V Ecumenical Council - “... Tsar Justinian on the throne and on both sides of him - Vigilius, the Pope, Eutychius of Constantinople and other fathers. Heretics stand before them and talk to them”; VI Ecumenical Council - «. .. Tsar Konstantin Pogonat with gray hair in a long forked beard, on the throne, behind which spearmen are visible, and on both sides of him - St. George, Patriarch of Constantinople, and the papal locum tenens, Theodore and George, other fathers. Heretics talk to them”; VII Ecumenical Council - “... Tsar Konstantin the lad and his mother Irina hold Konstantin - the icon of Christ, Irina - the icon of the Mother of God. On either side are St. Tarasius, Patriarch of Constantinople, and the 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 honest cross, let him be anathema ”(Yerminia DF. S. 178-181).

In Russian tradition, recorded in the icon-painting 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 south and west walls). The IV Ecumenical Council is depicted with the miracle of the VMTs. Euphemia the All-Praised and her tomb is presented, the composition of the III Ecumenical Council, which condemned Nestorius, includes an episode of removing the robe from him.

Lit.: DACL. Vol. 3/2. P. 2488; LCI. bd. 2. Sp. 551-556; Bolshakov. Iconic original. 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. S. 37, 53, 57; Malkov Yu. G. The theme of Ecumenical Councils in ancient 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 issues of the dogmatic, political-ecclesiastical and disciplinary-judicial plan are submitted for general discussion and agreement.

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

Description

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

The need for such events for the Catholic faith is less great, since 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, which are of a large-scale nature. Since there are also quite a lot of questions, and all of them require a solution at an authoritative spiritual level.

Catholics in the entire history of Christianity recognize 21 Ecumenical Councils that have taken place today, Orthodox - only 7 (officially recognized), which were held back in the 1st millennium from the birth of Christ.

Each such event necessarily considers several important topics of a religious nature, different opinions of authoritative clergymen are brought to the attention of the participants, 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), such a term began to refer to meetings of bishops to resolve important issues of a religious nature.

After the proclamation of tolerance towards Christians by Emperor Constantine, the highest clergy were able to periodically gather 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 the important decisions taken during these meetings the level of state laws.

The emperor was also authorized:

• convene councils;
• make financial contributions towards some of the costs associated with each meeting;
• designate a venue;
• observe 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 the observance of the custom of circumcision (all for and against).

This meeting was attended by the apostles themselves - the disciples of Jesus Christ.

First Cathedral

There are only seven ecumenical councils (officially recognized).

The very first was organized in Nicaea - in 325 AD. It is called so - the First Council of Nicaea.

It was at this meeting that Emperor Constantine, who was not a Christian at that time (and changed paganism to faith in the One God only before his death, having been baptized), announced 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 Symbol of Faith was approved.

And this meeting also became epochal in the history of Christianity, when there was a rupture of the church with the Jewish faith.

Emperor Constantine approved the 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 government. At the same time, she lost her main values: the opportunity to give people spiritual life and joy, to be a saving force, to possess a prophetic spirit, light.

In fact, they made a "murderer" out of the church, a persecutor who persecuted and killed innocent people. It was a terrible time for Christianity.

Second Cathedral

The second Ecumenical Council was held in the city of Constantinople - in 381. In honor of this, I was named Constantinople.

Several important issues were discussed at this meeting:

1. On 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. A general criticism of the judgments of Bishop Apollinaris from Syria (a fairly educated person of his time, an authoritative spiritual personality, a defender of Orthodoxy against Arianism).
4. The establishment of the form of a conciliar court, which meant the acceptance of heretics into the bosom of the church after their sincere repentance (through baptism, chrismation).

A serious event of the second Ecumenical Council was the death of its first chairman, Meletios of Antioch (who combined meekness and a zealous attitude towards Orthodoxy). It happened in the very first days of the meetings.

After that, Gregory of Nazianzus (the Theologian) took the board of the cathedral into his own hands for some time. But soon he refused to take part in the meeting and left the cathedra in Constantinople.

As a result, Gregory of Nyssa became the main person of this cathedral. He was a model of a man leading a holy life.

Third Cathedral

This official Christian event of an international scale took place in the summer, in 431, in the city of Ephesus (and therefore is called Ephesus).

The third Ecumenical Council was held 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 has been 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 the Mother of Christ (instead of the Mother of God).

With these bold assurances, Nestorius, in the eyes of other clergymen, rebelled against the previously approved opinions that Christ was born from an immaculate conception and that he atoned for the sins of men with his life.

Even before the convocation of the council, this obstinate Patriarch of Constantinople tried to reason with the Patriarch of Alexandria - Cyril, but in vain.

About 200 clergy arrived at the Ephesus Cathedral, including: Juvenal of Jerusalem, Cyril of Alexandria, Memon of Ephesus, representatives of St. Celestine (the Pope) and others.

At the end of this international event, the heresy of Nestorius was condemned. This was dressed in the appropriate entries - "12 anathematisms against Nestorius" and "8 rules."

Fourth Cathedral

An event took place in the city of Chalcedon - in 451 (Chalcedon). 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, marrying the daughter of Theodosius - Pulcheria.

The fourth Ecumenical Council was attended by about 630 bishops, among them: the Patriarch of Jerusalem - Juvenaly, the Patriarch of Tsaregrad - Anatoly and others. A clergyman also arrived - the envoy of the Pope, Leo.

There were also negatively inclined representatives of the church among the rest. For example, Patriarch Maximus of Antioch, who was sent by Dioscorus, and Eutyches with like-minded people.

The following issues were discussed at this meeting:

• condemnation of the false teachings of the Monophysites, who claimed that Christ had an exclusively divine nature;
• the ruling that the Lord Jesus Christ is true God and also true Man.
• about the representatives of the Armenian Church, who, in their vision of faith, united with the religious trend - the Monophysites.

Fifth Cathedral

A meeting took place in the city of Constantinople - in 553 (because the cathedral was named II Constantinople). The ruler at that time was the holy noble king Justinian I.

What was decided at the Fifth Ecumenical Council?

First of all, the orthodoxy of the bishops was considered, who during their lifetime reflected Nestorian thoughts in their works. It:

• Willow of Edessa;
• Theodore of Mopsuetsky;
• Theodoret of Kirsky.

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 until incarnation on earth), who lived in the third century from the birth 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 Eutychius, 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 decree excommunicating him from the church, he agreed with the opinion of the majority and signed the cathedral document - an anathema regarding Theodore of Mopsuet, Iva and Theodoret.

Sixth Cathedral

History preceded this international gathering. The Byzantine government decided to join the Monophysites to the Orthodox Church. This led to the emergence of a new trend - monothelites.

At the beginning of the 7th century, Heraclius was the emperor of the Byzantine Empire. He was against religious divisions, and therefore he made every effort to unite everyone into one faith. Even had the intention to assemble a cathedral for this. But until the end the issue was not resolved.

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

In 680, the sixth Ecumenical Council (also called III of Constantinople or Trulla) 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 of him 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 meetings of bishops in total.

Seventh Cathedral

Held in 787 in the city of Nicaea (or II Nicaea). The seventh Ecumenical Council was convened by Empress Irina, who wanted to officially return 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 made it possible to legally place icons and faces of saints in churches next to the holy cross), and 22 canons were restored.

Thanks to the Seventh Ecumenical Council, it became possible to honor and worship icons, but it is important to direct your mind and heart to the living Lord and Mother of God.

About cathedrals and holy apostles

Thus, in just the 1st millennium from the birth of Christ, 7 Ecumenical Councils were held (official and several more local, which also resolved important issues of religion).

They were necessary in order to protect the ministers of the church from mistakes and lead to repentance (if any).

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 wholeheartedly, made important decisions, approved the rules and canons.

Marrying them meant a serious violation of the idea of ​​the teachings of Christ and his followers.

The first such rules (in Greek "oros") were also called the "Rules of the Holy Apostles" and Ecumenical Councils. There are 85 items in total. They were proclaimed and officially approved at the Trull (sixth Ecumenical) Council.

These rules originate from apostolic tradition and were originally preserved only in oral form. They were passed from mouth to mouth - through the apostolic successors. And thus, the rules were conveyed to the fathers of the Trulli Ecumenical Council

Holy Fathers

In addition to the Ecumenical (international) meetings of clerics, local meetings of bishops were also organized - from a particular area.

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: the martyr Peter, Gregory the Wonderworker, Basil the Great, Gregory the Theologian, Athanasius the Great, Gregory of Nyssa, Cyril of Alexandria.

And their positions 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 true nature, it will be rather 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 the number of international cathedrals and their number.

Therefore, only two have official status: the first and second Ecumenical Councils. These are recognized by all churches without exception. Including the Assyrian Church of the East.

The first three Ecumenical Councils are recognized as the Old Eastern Orthodox Church. And the Byzantine - all seven.

According to the Catholic Church, 21 World Councils took place in 2,000 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 (Ephesus Cathedral).
3. Orthodox and Catholic (Chalcedonian, II and III Constantinople, II Nicaea).
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; Ferrara-Florentine 1438- 1445; V Lateran 1512-1517; Tridentine 1545-1563; Vatican I 1869-1870; Vatican II 1962-1965);
5. Councils that were recognized as Ecumenical theologians and representatives of Orthodoxy (IV Constantinople 869-870; V Constantinople 1341-1351).

Rogue

The history of the church also knows such councils that claimed to be called Ecumenical. But they have not been accepted by all historical churches for a number of reasons.

The main of the robber cathedrals:

• Antioch (341 AD).
• Milanese (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. It 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.

The planned eighth Ecumenical Council will be attended by 24 bishops - representatives of local churches.

The event will be held by the Patriarchate of Constantinople - in the church of St. Irene.

The following topics will be discussed at this meeting:

• the meaning of the Fast, 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 all the above, the Ecumenical Councils are truly important for the Christian Church. Significant events take place at these meetings, which are reflected in the entire teaching of the Orthodox and Catholic faith.

And these cathedrals, which are characterized by an international level, have a serious historical value. Since such events occur only in cases of special importance and necessity.

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

FIRST Ecumenical Council

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

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

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

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

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

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

SECOND Ecumenical Council

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

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

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

At the Council, the heresy of Macedonia was condemned and rejected. Cathedral approved the dogma of the equality and consubstantiality of God the Holy Spirit with God the Father and God the Son.

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

THIRD Ecumenical Council

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

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

The Council was attended by 200 bishops.

The Council condemned and rejected the heresy of Nestorius and decided to recognize the union in Jesus Christ, from the time of the incarnation, of two natures: divine and human; and determined: to confess Jesus Christ as perfect God and perfect Man, and the Blessed Virgin Mary as the Theotokos.

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

FOURTH Ecumenical Council

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

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

The Council was attended by 650 bishops.

The Council condemned and rejected the false teaching of Eutyches and determined the true teaching of the Church, namely, that our Lord Jesus Christ is true God and true man: according to Divinity He is eternally born of the Father, according to humanity He was born of the Most Holy Virgin and in everything is like us, except for sin. . At the incarnation (birth from the Virgin Mary), the Divinity and humanity were united in Him as a single Person, unchanging and unchanging(against Eutyches) inseparable and inseparable(against Nestorius).

FIFTH Ecumenical Council

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

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

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

The Council was attended by 165 bishops.

The Council condemned all three writings and Theodore of Mopsuet himself, as not repentant, and regarding the other two, the condemnation was limited only to their Nestorian writings, while they themselves were pardoned, because they renounced their false opinions and died in peace with the Church.

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

SIXTH Ecumenical Council

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

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

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

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

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

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

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

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

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

SEVENTH Ecumenical Council

Commemoration of the Holy Fathers of the Seventh Ecumenical Council. Commemoration takes place on October 11th according to Art. (on the day when the seventh Ecumenical Council ended). If October 11th happens on one of the days of the week, then the service to the fathers of the VII Ecumenical Council is celebrated on the nearest Sunday.

The reason for the convening of the Seventh Ecumenical Council by the pious Empress Irina and the Patriarch Tarasius of Constantinople was the so-called heresy of the iconoclasts. It appeared under Emperor Leo III the Isaurian. He issued a decree ordering the removal of holy icons from churches and houses, burning them in squares, as well as destroying the images of the Savior, the Mother of God and saints placed in cities in open places or located on the walls of temples.

When the people began to interfere with the execution of this decree, they were ordered to be killed. Then the emperor ordered the closure of the higher theological school of Constantinople; they even say that he burned down the rich library that she had with her. Everywhere the persecutor met with a sharp contradiction to his orders.

From Syria, Saint John of Damascus wrote against them. From Rome - Pope Gregory II, and then his successor, Pope Gregory III. And from other places they even responded to them with open uprisings. The son and successor of Leo, Emperor Constantine Copronymus, convened a Council, later called a pseudo-ecumenical council, at which icon veneration was condemned.

Many monasteries were turned into barracks or destroyed. Many monks were martyred. At the same time, they usually broke the heads of the monks on the very icons in whose defense they spoke.

From the persecution of icons, Copronymus moved on to the persecution of holy relics. During the reign of the successor of Copronymus, Emperor Leo IV, iconodules could breathe a little more freely. But the full triumph of icon veneration took place only under Empress Irina.

Due to the infancy of her son Constantine, she took the throne of her husband Leo IV after his death. Empress Irina first of all returned from exile all the monks exiled for icon veneration, most of the episcopal chairs were given to zealous icon worshipers, she returned to the holy relics all the honors that had been taken from them by the iconoclasts. However, the empress realized that all this was not enough for a complete restoration of icon veneration. It was necessary to convene an ecumenical council, which, having condemned the recent council convened by Copronymus, would restore the truth of icon veneration.

The cathedral opened in the autumn of 787 in Nicaea, in the church of St. Sofia. At the council, a revision was made of all places from Holy Scripture, from patristic writings and from descriptions of the lives of the saints, from stories about miracles emanating from holy icons and relics, which could serve as the basis for affirming the dogma of icon veneration. Then, one venerable icon was brought to the middle of the meeting room, and in front of it all the fathers present at the cathedral, kissing it, uttered twenty-two short sayings, repeating each of them three times.

All the main iconoclastic provisions in them were condemned and cursed. The fathers of the cathedral for all eternity approved the dogma of icon veneration: We determine that holy and honest icons are offered for worship in the same way as the image of the honest and life-giving Cross, whether they be made of paints, or mosaic tiles, or from any other substance , if only they were made in a decent way, and whether they will be in St. churches of God, on sacred vessels and clothes, on walls and plaques, or in houses and on roads, and whether these will be icons of the Lord and God, our Savior Jesus Christ or our Immaculate Lady, the Holy Mother of God, or honest Angels and all the saints and righteous men. The more often, with the help of icons, they become the subject of our contemplation, the more those who look at these icons are aroused to the memory of the primitives themselves, acquire more love for them and receive more impulses to give them kisses, reverence and worship, but not the true service, which, according to our faith, belongs to the Divine nature alone. Those who look at these icons are excited to bring incense to the icons and put candles in their honor, as was done in ancient times, because the honor given to the icon refers to its prototype, and the worshiper of the icon worships the hypostasis depicted on it. Those who dare to think or teach otherwise, if they are bishops or clerics, should be deposed, but if there are monks or laity, they should be excommunicated.

Thus solemnly ended the Seventh Ecumenical Council, which restored the truth of icon veneration and is still annually commemorated by the entire Orthodox Church on October 11th. If October 11th happens on one of the days of the week, then the service to the fathers of the VII Ecumenical Council is celebrated on the nearest Sunday. However, the Cathedral could not completely stop the movement of the iconoclasts.

(Word of St. Demetrius of Rostov in memory of the Seventh Ecumenical Council, with abbreviations)

Saint John of Damascus (the Church celebrates his memory on December 4 (17)) was born around 680 in Damascus, into a Christian family. His father was the treasurer at the court of the Caliph. John had an adoptive brother, the orphaned youth Cosmas, whom they took into their home (the future St. Cosmas of Maium, the author of many church hymns). When the children grew up, the father took care of their education. They were taught by a learned monk, redeemed by his father from captivity at the Damascus slave market. The boys showed extraordinary abilities and easily mastered the course of secular and spiritual sciences. Cosmas became Bishop of Maium, and John took the position of minister and city governor at the court. Both of them were remarkable theologians and hymnographers. And both spoke out against the heresy of iconoclasm, which was rapidly spreading at that time in Byzantium, writing many essays against the iconoclasts.

John forwarded letters to his numerous acquaintances in Byzantium, in which he proved the correctness of icon veneration. The inspirational letters of John of Damascus were secretly copied, passed from hand to hand, and did much to denounce the iconoclastic heresy.

This infuriated the Byzantine emperor. But John was not a Byzantine subject, he could neither be imprisoned nor executed. Then the emperor resorted to slander. A forged letter was composed, in which the Damascus minister supposedly offered the emperor his help in conquering the Syrian capital. Leo the Isaurian sent this letter to the caliph. He immediately ordered that John be removed from office, cut off his right hand and hang it in the city square. On the same day, by evening, John's severed hand was returned. The monk began to pray to the Most Holy Theotokos and ask for healing. Falling asleep, he saw the icon of the Mother of God and heard Her voice informing him that he was healed, and at the same time commanding him to work tirelessly with his healed hand. When he woke up, he saw that his hand was unharmed.

The news of the miracle quickly spread throughout the city. The ashamed caliph asked John of Damascus for forgiveness and wanted to restore his former position to him, but the monk refused. He distributed his wealth and, together with his adopted brother and fellow student Kosma, went to Jerusalem, where he entered as a simple novice in the monastery of Savva the Sanctified. Here the monk brought the icon of the Mother of God, which sent down healing to him. In memory of the miracle, he attached to the bottom of the icon an image of the right hand, cast in silver. Since then, such a right hand has been drawn on all lists from the miraculous image, called the "Three-Handed".

The experienced elder became his spiritual leader. In order to instill a spirit of obedience and humility in his disciple, he forbade John to write, believing that success in this field would cause pride. It was only much later that the Most Holy Virgin Herself, in a vision, commanded the elder to remove this ban. John kept his promise. Until the end of his days, he spent time writing spiritual books and composing church hymns in the Lavra of St. Savva the Sanctified. John left the monastery only to denounce the iconoclasts at the Council of Constantinople in 754. He was subjected to imprisonment and torture, but he endured everything and, by the grace of God, remained alive. He died about 780, at the age of 104.

John of Damascus died before the Seventh Ecumenical Council, but his book Exact Exposition of the Orthodox Faith became the basis on which the judgment of the Holy Fathers of the Seventh Ecumenical Council was formed.

What is the meaning of victory over the heresy of iconoclasm?

A genuine understanding of the meaning of the icon has been established in the Church. Iconography grew out of the Gospel understanding of the world. Since Christ became incarnate, God, invisible, indescribable and indescribable, became definable, visible, because He is in the flesh. And as the Lord said: "He who sees Me, sees the Father."

The Seventh Ecumenical Council approved icon veneration as the norm for the life of the Church. This is the greatest merit of the Seventh Ecumenical Council.

Russian icon painting adheres to the canon that was developed at the 7th Ecumenical Council, and Russian icon painters have preserved the Byzantine tradition. Not all Churches have been able to do this.

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MEMORY OF THE HOLY FATHERS OF THE 1st Ecumenical Council

SYMBOL OF FAITH

The memory of the First Ecumenical Council has been celebrated by the Church of Christ since ancient times. The Lord Jesus Christ left a great promise to the Church: “I will build My Church, and the gates of hell shall not prevail against It” (Matthew 16:18). In this joyful promise there is a prophetic indication that, although the life of the Church of Christ on earth will pass in a difficult struggle with the enemy of salvation, victory is on Her side. The holy martyrs testified to the truth of the words of the Savior, enduring suffering for the confession of the Name of Christ, and the sword of the persecutors bowed before the victorious sign of the Cross of Christ.

From the 4th century, the persecution of Christians ceased, but heresies arose within the Church itself, to combat which the Church convened Ecumenical Councils. One of the most dangerous heresies was Arianism. Arius, the Alexandrian presbyter, was a man of immense pride and ambition. He, rejecting the divine dignity of Jesus Christ and His equality with God the Father, falsely taught that the Son of God is not consubstantial with the Father, but was created by the Father in time. The Local Council, convened at the insistence of Patriarch Alexander of Alexandria, condemned the false teaching of Arius, but he did not submit and, having written letters to many bishops complaining about the definition of the Local Council, he spread his false teaching throughout the East, for he received support in his error from some Eastern bishops.

To investigate the turmoil that arose, the holy Equal-to-the-Apostles Emperor Constantine (Comm. 21 May) sent Bishop Hosius of Kordub and, having received from him a certificate that the heresy of Arius was directed against the most basic dogma of Christ's Church, he decided to convene an Ecumenical Council. At the invitation of Saint Constantine, 318 bishops, representatives of Christian Churches from different countries, gathered in the city of Nicaea in the year 325. Among the bishops who arrived there were many confessors who suffered during the persecution and bore marks of torture on their bodies. The Council was also attended by the great luminaries of the Church—St. Nicholas, Archbishop of Myra of Lycia (December 6 and May 9), St. Spyridon, Bishop of Trimyphuntus (December 12), and other holy fathers revered by the Church.

Patriarch Alexander of Alexandria arrived with his deacon Athanasius, later Patriarch of Alexandria (Comm. 2 May), called the Great, as a zealous fighter for the purity of Orthodoxy. Equal-to-the-Apostles Emperor Constantine was present at the sessions of the Council. In his speech, delivered in response to the greeting of Bishop Eusebius of Caesarea, he said: “God helped me overthrow the impious power of the persecutors, but incomparably more regrettable for me than any war, any bloody battle, and incomparably more pernicious internal internecine strife in the Church of God.”

Arius, having 17 bishops as his supporters, held himself proudly, but his teaching was refuted and he was excommunicated by the Council from the Church, and the holy deacon of the Church of Alexandria Athanasius in his speech finally refuted the blasphemous fabrications of Arius. The Council Fathers rejected the creed proposed by the Arians.

The Orthodox Creed was approved. Equal-to-the-Apostles Constantine proposed to the Council that the word “consubstantial” be introduced into the text of the Creed, which he often heard in the speeches of bishops. The Fathers of the Council unanimously accepted this proposal. In the Nicene Symbol, the holy fathers formulated the apostolic teaching on the Divine dignity of the Second Person of the Most Holy Trinity — the Lord Jesus Christ. The heresy of Arius, as a delusion of a proud mind, was denounced and rejected. After resolving the main dogmatic issue, the Council also established twenty canons (rules) on issues of church administration and discipline. The issue of the day of celebration of Holy Pascha was resolved. By the decision of the Council, Holy Pascha should be celebrated by Christians not on the same day as the Jewish one, and without fail on the first Sunday after the day of the spring equinox (which in 325 fell on March 22).

The heresy of Arius concerned the main Christian dogma, on which the whole faith and the whole Church of Christ is based, which constitutes the only foundation of all the hope of our salvation. If the heresy of Aria, who rejected the Divinity of the Son of God Jesus Christ, then shook the whole Church and dragged along with it a great multitude of both shepherds and flocks, had overcome the true teaching of the Church and become dominant, then Christianity itself would long ago have ceased to exist, and the whole world would have been immersed in the former darkness of unbelief and superstition. Aria was supported by Bishop Eusebius of Nicomedia, who was very influential in the royal court, so the heresy was very widespread at that time. And to this day, the enemies of Christianity (for example, the sect of "Jehovah's Witnesses"), taking the heresy of Arius as a basis and giving it a different name, confuse the minds and tempt many people.

Troparion of St. Fathers of the First Ecumenical Council, Tone 8:
Glorious art Thou, O Christ our God, / our fathers who have shone on the earth / and by those who instructed us all to the true faith, / Many-merciful, glory to Thee.

Since the time of the apostles... Christians have used "creeds" to remind themselves of the basic truths of the Christian faith. There were several short creeds in the ancient Church. In the fourth century, when false teachings about God, the Son, and the Holy Spirit appeared, it became necessary to supplement and clarify the old symbols. Thus arose the creed now used by the Orthodox Church.

It was compiled by the Fathers of the First and Second Ecumenical Councils. First Ecumenical Council accepted the first seven members of the Symbol, Second- the other five. According to the two cities in which the fathers of the First and Second Ecumenical Councils met, the Symbol is called Niceo-Tsaregradsky. When studied, the Creed is divided into twelve terms. The first part speaks of God the Father, then up to the seventh inclusive - about God the Son, in the eighth part - about God the Holy Spirit, in the ninth - about the Church, in the tenth - about baptism, in the eleventh and twelfth - about the resurrection of the dead and about eternal life.

SYMBOL OF FAITH
three hundred and ten saints, father of the First Ecumenical Council of Nicaea.

We believe in one God the Father, the Almighty, the Creator of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father, that is, from the essence of the Father, God from God, Light from Light, God is true from God is true, begotten, not created, consubstantial with the Father, Whom all was, even in heaven and on earth; for us for the sake of man and for our sake of salvation who descended, and became incarnate and became human, suffered and rose on the third day, and ascended into heaven, and the packs of the future to be judged by the living and the dead. And in the Holy Spirit. Those who speak about the Son of God, as if there were time, when it was not, or as if it were not to be born before, not to be, or as if from those who did not exist, or from another hypostasis or essence of those who say to be, or the Son of God is transformed or changed, these are anathematized by the Catholic and Apostolic Church.

SYMBOL OF FAITH
(used now in the Orthodox Church)
one hundred and fifty saints of the Second Ecumenical Council, Constantinople

We believe in one God the Father, Almighty, Creator of heaven and earth, visible to all and invisible. And in one Lord Jesus Christ, the Son of God, the only begotten, Who is born from the Father before all ages, Light from Light, God is true from God is true, begotten, not created, consubstantial with the Father, Whom all was; for us, man, and for our salvation, descended from heaven, and incarnated from the Holy Spirit and Mary the Virgin, and became human; crucified for us under Pontius Pilate, and suffered, and was buried; and resurrected on the third day according to the scriptures; and ascended into heaven, and sits at the right hand of the Father; and the packs of the one to come with glory to be judged by the living and the dead, His kingdom will have no end. And in the Holy Spirit, the Lord, the life-giving, Who proceeds from the Father, Who with the Father and the Son is worshiped and glorified, who spoke the prophets. Into one Holy, Catholic and Apostolic Church. We confess one baptism for the remission of sins. Tea of ​​the resurrection of the dead and the life of the age to come. Amen.

Since the era of apostolic preaching, the Church has solved all important matters and problems at meetings of community heads - councils.

In order to solve problems related to Christian dispensation, the rulers of Byzantium established Ecumenical Councils, where they called all the bishops from the temples.

At the Ecumenical Councils, the indisputable true principles of Christian life, the rules of church life, administration, and beloved canons were formulated.

Ecumenical councils in the history of Christianity

The dogmas and canons established at convocations are obligatory for all churches. The Orthodox Church recognizes 7 Ecumenical Councils.

The tradition of holding meetings to resolve important issues dates back to the first century AD.

The very first convocation was held in 49, according to some sources in 51 in the holy city of Jerusalem. They called him Apostolic. At the convocation, the question was put forward of the observance of the postulates of the law of Moses by Orthodox pagans.

Faithful disciples of Christ took joint orders. Then the Apostle Matthias was chosen to take the place of the fallen Judas Iscariot.

The convocations were Local with the presence of ministers of the Church, priests, and lay people. There were also universal ones. They were convened on matters of first importance, of paramount importance for the entire Orthodox world. All the fathers, mentors, preachers of the whole earth appeared at them.

The ecumenical meetings are the highest leadership of the Church, carried out under the leadership of the Holy Spirit.

First Ecumenical Council

It was held at the beginning of the summer of 325 in the city of Nicaea, from where the name Nicaea came from. In those days, Constantine the Great ruled.

The main issue at the convocation was the heretical propaganda of Arius. The Alexandrian presbyter denied the Lord and the completed birth of the second essence of the Son of Jesus Christ from God the Father. He propagated that only the Redeemer is the supreme Creation.

The Convocation denied the false propaganda, decreed the position of the Deity: The Redeemer is the Real God, born of the Lord the Father, He is just as eternal as the Father. He is born, not created. And one with the Lord.

At the convocation, the initial 7 sentences of the Creed were approved. The meeting established the celebration of Easter on the first Sunday service with the arrival of the full moon, which came at the spring equinox.

Based on the 20th postulate of the Ecumenical Acts, prostrations were forbidden on Sunday services, since this day is an image of a human being in the Kingdom of God.

Ⅱ Ecumenical Council

The next convocation was held in 381 in Constantinople.

Discussed the heretical propaganda of Macedon, who served in Ariana. He did not recognize the Divine nature of the Holy Spirit, believed that He is not God, but was created by Him and serves the Lord the Father and the Lord the Son.

The disastrous situation was curtailed and the deed was established, which says that the Spirit, the Father and the Son in the Divine person are equal.

The last 5 sentences were entered into the Creed. Then it was finished.

III Ecumenical Council

Ephesus was the territory of the next assembly in 431.

Sent to discuss the heretical propaganda of Nestorius. The archbishop assured that the Mother of God gave birth to an ordinary person. God united with him and dwelt in Him, as if within the walls of a temple.

The archbishop called the Savior the God-bearer, and the Mother of God - the Mother of God. The position was overthrown and they decreed the recognition of two natures in Christ - human and divine. They were ordered to confess the Savior as the real Lord and Man, and the Mother of God as the Mother of God.

They banned any amendments to the written provisions of the Creed.

IV Ecumenical Council

The point was Chalcedon in 451.

The meeting raised the question of the heretical propaganda of Eutyches. He denied the human nature of the Redeemer. The archimandrite argued that in Jesus Christ there is one Divine hypostasis.

Heresy began to be called Monophysitism. The convocation overthrew it and established the act—the Savior is the real Lord and a true man, like us, except for the sinful nature.

During the incarnation of the Redeemer, God and man were in Him in One essence and became indestructible, unceasing and inseparable.

V Ecumenical Council

Held in Tsargrad in 553.

On the agenda was the discussion of the creations of three clergy who departed to the Lord in the fifth century. Theodore of Mopsuetsky was the mentor of Nestorius. Theodoret of Cyrus acted as a zealous opponent of the teachings of St. Cyril.

The third, Yves of Edessa, wrote a work to Marius the Persian, where he spoke disrespectfully of the decision of the third meeting against Nestorius. The written epistles were overthrown. Theodoret and Iva repented, abandoned their false doctrine, and rested in peace with God. Theodore did not repent, and he was condemned.

VI Ecumenical Council

The meeting was held in 680 in the unchanged Constantinople.

Aimed at condemning the propaganda of the Monothelites. The heretics knew that the Redeemer had 2 principles - human and Divine. But their position was based on the fact that the Lord has only God's will. The well-known monk Maxim the Confessor fought against heretics.

The convocation overthrew heretical teachings and instructed to honor both essences in the Lord - Divine and human. The will of man in our Lord does not oppose, but submits to the Divine.

After 11 years, they began to resume meetings at the Council. They were called the Fifth-Sixth. They made additions to the acts of the Fifth and Sixth convocations. They resolved the problems of church discipline, thanks to them it is necessary to manage the Church - 85 provisions of the holy apostles, the acts of 13 fathers, the rules of six Ecumenical and 7 Local Councils.

These provisions were supplemented at the Seventh Council and introduced the Nomocanon.

VII Ecumenical Council

Held in Nicaea in 787 to reject the heretical position of iconoclasm.

60 years ago, the imperial false doctrine arose. Leo the Isaurian wanted to help the Mohammedans convert to the Christian faith faster, so he ordered the abolition of icon veneration. False doctrine lived for another 2 generations.

The convocation denied heresy and recognized the veneration of icons depicting the Crucifixion of the Lord. But the persecution continued for another 25 years. In 842, a Local Council was held, where icon veneration was irrevocably established.

The meeting approved the day of celebration of the Triumph of Orthodoxy. It is now celebrated on the first Sunday of Lent.

WHY WERE WERE NEEDED FOR THE Ecumenical Councils?
If incorrect theoretical postulates are accepted in one or another 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 labors will be false. Same with Vera. The Apostle Paul formulated this very clearly: “If there is no Resurrection of the dead, then Christ has not risen; but if Christ is not risen, then our preaching is in vain, and our Faith is also in vain” (1 Cor. 15:13-14). Vain faith means faith that is not true, wrong, or false.
In science, due to false assumptions, some groups of researchers, or even entire scientific associations, can 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. Nicene, 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 "Desire (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. Nikea, under the emperor Constantine the Great. This Council was called against the false teaching of the Alexandrian priest Aria, which the rejected Divinity and eternal birth of the second Person of the Holy Trinity, Son of God, from God the Father; and taught that the Son of God is only the highest creation. The Council was attended by 318 bishops, among whom were: St. Nicholas the Wonderworker, St. James of Nisibis, 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 approved the indisputable truth - the dogma that the Son of God is the true God, born of God the Father before all ages and is just as eternal as God the Father; He is begotten, not created, and consubstantial with God the Father.
In order for all Orthodox Christians to know exactly the true teaching of the faith, it was clearly and concisely stated in the first seven members of the Creed.
At the same Council, it was decided for everyone to 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 decreed for priests to be married, and many other rules were laid down.
SECOND Ecumenical Council
The Second Ecumenical Council took place in 381 g., in the mountains. Constantinople, under the emperor Theodosius the Great. This Council was convened against the false teachings of the former Arian Bishop of Constantinople Macedonia, which the 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 a 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, Meletios of Antioch, Amphilochius of Iconium, Cyril of Jerusalem, and others. 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 the Trinity. God the Word and God the Holy Spirit have an eternal beginning: God the Father. God the Word is eternally “begotten” only from the Father, and the Holy Spirit eternally “emerges” only from the Father, as from the only beginning. "Birth" and "Exodus" are two different concepts, 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. Cathedral approved the 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 parts, in which the doctrine is set forth: on the Holy Spirit, on the Church, on the sacraments, on the resurrection of the dead, and on the life of the age to come. Thus compiled Niketsaregrad Creed, which serves as a guide for the Church for all time, 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 teachings of the Archbishop of Constantinople Nestoria who impiously taught that the Blessed Virgin Mary gave birth to a simple man Christ, with whom, later, God united morally and dwelt in Him, as in a temple, just as He formerly dwelt in Moses and other prophets. Therefore, Nestorius called the Lord Jesus Christ Himself a God-bearer, and not a God-man, and called the Most Holy Virgin a Christ-bearer, and not the Mother of God. The Council was attended by 200 bishops. The Council condemned and rejected the heresy of Nestorius and decided to recognize the union in Jesus Christ, from the time of the incarnation, of two natures: Divine and human; and determined: to confess Jesus Christ as perfect God and perfect Man, and the Blessed Virgin Mary as Mother of God. The Council also approved the Nicetsaregrad 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 teachings of the archimandrite Eutychius who denied human nature in the Lord Jesus Christ. Refuting heresy and defending the Divine dignity of Jesus Christ, he himself fell into the other extreme, and taught that in the Lord Jesus Christ, human nature was completely absorbed by the Divine, therefore, only one Divine nature should be recognized in Him. This false doctrine is called Monophysitism, and his followers are called Monophysites(one-naturalists).
The Council was attended by 650 bishops. However, the correct definition of faith, which defeated the heresy of Eutyches and Dioscorus, was achieved by 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: according to Divinity He is eternally born of God the Father, according to humanity He was born from the Holy Spirit and the Most Holy Virgin, and in everything is like us, except for sin. At the incarnation (birth from the Virgin Mary), the Divinity and humanity were united in Him as a single Person, unchanging and unchanging(against Eutyches) inseparable and inseparable(against Nestorius).
FIFTH Ecumenical Council
The Fifth Ecumenical Council 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 were famous 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 writings. 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 that she allegedly deviated into Nestorianism.
The Council was attended by 165 bishops. The Council condemned all three writings and Theodore of Mopsuet himself, as not repentant, and regarding the other two, the condemnation was limited only to their Nestorian writings, while they themselves were pardoned, because they renounced their false opinions and died in peace with the Church. The council again repeated the condemnation of the heresy of Nestorius and Eutyches. At the same Council, the heresy of Origen about Apokatastasis, the doctrine of universal salvation (that is, of all, including unrepentant sinners, and even demons), was condemned. This Council also condemned the teachings: “on the pre-existence of souls” and on “the reincarnation (reincarnation) of the soul.” Heretics were also condemned who did not recognize the universal Resurrection of the dead.
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 teachings of heretics - monothelites who, although they recognized in Jesus Christ two natures, divine and human, but one divine will.
After the 5th Ecumenical Council, the unrest produced by the Monothelites continued and threatened the Byzantine Empire with great danger. Emperor Heraclius, desiring reconciliation, decided to persuade the Orthodox to make concessions to the Monothelites, and by the power of his power commanded to recognize in Jesus Christ one will in two natures. The defenders and expounders of the true teaching of the Church were Sophronius, Patriarch of Jerusalem and Constantinople monk Maxim the Confessor, whose tongue was cut out and his hand cut off for the firmness of faith. The Sixth Ecumenical Council condemned and rejected the heresy of the Monothelites, and decided to recognize in Jesus Christ two natures - divine and human, and according to these two natures - two wills, but so that the human will in Christ is not opposed, but submissive to His divine will. It is noteworthy that at this Council the excommunication was pronounced among other heretics, and Pope Honorius, who recognized the doctrine of unity of will, as Orthodox. The decision of the Council was also signed by the Roman legates: presbyters Theodore and George, and deacon John. This clearly indicates that the supreme authority in the Church belongs to the Ecumenical Council, and not to the Pope.
After 11 years, the Council reopened meetings in the royal chambers, called Trulli, to resolve issues primarily related to the church deanery. In this respect, he, as it were, supplemented the Fifth and Sixth Ecumenical Councils, and therefore called the fifth. The Council approved the rules by which the Church should be governed, namely: 85 rules of the Holy Apostles, rules of 6 Ecumenical and 7 local Councils, and rules of 13 Church Fathers. These rules were subsequently supplemented by the rules of the Seventh Ecumenical Council and two more Local Councils, and made up the so-called "Nomocanon", and in Russian "The Pilot Book", which is the basis of the church administration of the Orthodox Church. At this Council, some innovations of the Roman Church were also condemned, which did not agree with the spirit of the decrees of the Universal Church, namely: forcing priests and deacons to celibacy, strict fasts on the Saturdays of Great Lent, and the image of Christ in the form of a lamb (lamb), etc.
SEVENTH Ecumenical Council
The Seventh Ecumenical Council was convened in 787, in the mountains. Nikea, under the empress Irina(widow of Emperor Leo Khozar), and consisted of 367 fathers.
The council was called against iconoclastic heresy, which arose 60 years before the Council, under the Greek emperor Leo the Isaurian, who, wanting to convert the Mohammedans to Christianity, considered it necessary to destroy the veneration of icons. This heresy continued under his son Constantine Copronyme and grandson Leo Khazar. The Council condemned and rejected the iconoclastic heresy and determined - to supply and believe in St. temples, along with the image of the Holy and Life-Giving Cross of the Lord, and holy icons; revere and pay homage to them, 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 Balboi and Theophilus, and for about 25 years worried the Church. 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 iconoclasts and all heretics, Feast of the Triumph of Orthodoxy to be celebrated on the first Sunday of Great Lent and which is celebrated to this day throughout the Ecumenical Orthodox Church.
NOTE: The Roman Catholic Church, instead of seven, recognizes more than 20 Ecumenical Councils, incorrectly including in this number the councils that were in the Western Church after the division of the Churches. But the Lutherans do not recognize a single Ecumenical Council; they rejected the Church Mysteries and Sacred Tradition, leaving in veneration only the Sacred Scripture, which they themselves “edit” to please their false teachings.