The Commemoration of the Holy Fathers of the First Six Ecumenical Councils
Commemorated on the Sunday closest to July 16
In the Ninth
Section of the Nicea-Constantinople Symbol-Creed of Faith – worked out by the
holy fathers of the First and Second Ecumenical Councils, we confess our faith
in "One, Holy, Catholico-Conciliar ("Sobornyi") and Apostolic
Church". By virtue of the Catholico-Conciliar ("Sobornyi")
nature of the Church, the All-Churchly or Ecumenical Council is the Church's
supreme facility, and possessing the plenitude, to resolve the major questions
of religious life. An Ecumenical Council is comprised of archpastors and
pastors of the Church, and representatives of all the Local Churches, from
every land of the "oikumene" (i.e. from all the whole inhabited
world, the Ecumenical/ecumenical basis of the "Universality"
("Vselennost'") of the Church is implied in the Greek word
"kath'olon", from whence the word "catholic", which
encompasses the evangelisation of the whole world).
[Trans. note: The
Church Slavonic word "Sobornyi" – in English usually translated
merely as "Catholic", has actually a deeper and more profound meaning
than commonly understood in the West, and it reflects linguistically the Greek
word "katholikos" as interpreted by Holy Tradition for Saints Cyril
and Methodios. The adjective form "Sobornyi" has its word-root in
"Sobor" – meaning an "assembly" or "council".
The erudite might also recognise similarity with the word
"Sobornost'" – a term emphasised in ecclesiology by the Russian
religious-philosopher A. S. Khomyakov in the 1800's. "Sobornost'" is
translated sometimes as "Catholico-Conciliarity", but often also as
"Communality". This latter nuance signifies the
"Catholicity" of the Church, not as a formal external quality
regarding the Church as worldly institution and outward authority, but rather
existing as a spiritually inward and dynamic quality within each believer. It
is the Gospel that defines the locus of the Church saying: "The Kingdom of
God is within you". This however does not mean the fragmenting
individualism of belief often seen in Protestantism. The Church as
"ekklesia" (assembly of believers) is "One" in Christ in
the Apostolicity and Holiness of its faith in Christ – our own oneness is with
the one authentic faith of the Holy Apostles in the teachings of our Lord Jesus
Christ, preserved as Holy Tradition throughout all the generations of
believers. The "Communality" or "Communion in Christ Jesus"
is not merely with our fellow believers in the Church in the present time, but
with all the generations of the "faithful" that have gone before us.
All the Four Marks of the Church – One, Holy, Catholic, Apostolic – are
inter-connected. The Catholicity of the Church extends universally not merely
through spatiality, but also back through time – it is the "Church
Triumphant" as well as the "Church Militant".]
The Orthodox Church
acknowledges Seven Holy Ecumenical Councils: The First Ecumenical Council
(Nicea I) (Comm. 29 May, and also movably, on 7th Sunday after
Pascha) was convened in the year 325 against the heresy of Arius, in the city
of Nicea in Bithynia under the holy Equal-to-the-Apostles Constantine the
Great.
The Second
Ecumenical Council (Constantinople I) (Comm. 22 May) was convened in the
year 381 against the heresy of Macedonias, by the emperor Theodosius the Great.
The Third
Ecumenical Council (Ephesus) (Comm. 9 September) – was convened in the
year 431 against the heresy of Nestorius, in the city of Ephesus by the emperor
Theodosius the Younger.
The Fourth
Ecumenical Council (Chalcedon) (Comm. 16 July) – was convened in the year
451, against the Monophysite heresy, in the city of Chalcedon under the emperor
Marcian.
The Fifth
Ecumenical Council (Constnatinople II) (Comm. 25 July) – "Concerning
the Three Chapters", was convened in the year 553, under the emperor
Justinian the Great.
The Sixth
Ecumenical Council (Constantinople III) (Comm. 23 January) – during the
years 680-681, was against the Monothelite heresy, under the emperor
Constantine Pogonatos.
The Seventh
Ecumenical Council (Nicea II) (Comm. as moveable feastday on Sunday
nearest 11 October) – was convened just like the First Council, at Nicea, but
in the year 787 against the Iconoclast heresy, under the emperor Constantine
and his mother Irene. (Accounts about the Councils are likewise located under
the days of commemoration).
The significance of a
special Church veneration of the Holy Fathers of the Ecumenical Councils
consists in this, that the Ecumenical Councils, and only they, are of
themselves in entirety expressive of the faith, will and mind of the
Ecumenical Catholic Church – of an Orthodox Plenitude, by virtue of the
immutable promises of our Lord Jesus Christ, and by the grace of the Holy
Spirit, and by the Apostolicity inhering in the hierarchy, – they possess the
wherewithal to bring forth infallible and "of benefit to all"
definitions in the areas of Christian faith and Church piety.
The dogmatic
conciliar definitions – "orosoi" in Greek, are employed in the
Orthodox Church as having an inalienable and constant authority, and such
definitions always begin with the Apostolic formula: "It hath pleased the
Holy Spirit and us" (Acts 15: 28).
The Ecumenical
Councils were convened in the Church each time regarding a special need, in
connection with the appearance of divergent opinions and heresies, so as to
seek out the Orthodox Church teaching of faith and tradition. But the Holy
Spirit has thus seen fit, that the dogmas – the truths of faith, immutable in
their content and scope, constantly and consequently are revealed by the
conciliar mind-set of the Church, and are given precision by the holy fathers
within theological concepts and terms in exactly such measure, as is needed by
the Church itself for its economy of salvation. The Church, in expounding its
dogmas, is dealing with the concerns of a given historical moment, "not
revealing everything in haste and thoughtlessly, nor indeed, ultimately hiding
something" (Saint Gregory the Theologian).
A brief summary of
the dogmatic theology of the First Six Ecumenical Councils is formulated and
contained in the First Canon-rule of the Council of Trullo (also known as
Quinisext), held in the year 692. The 318 Holy Fathers of the First Ecumenical
Council are spoken of in this Canon I of Trullo as having: "with
one-mindedness of faith revealed and declared to us the oneness of essence in
the three Hypstaseis-Persons of the God-original nature and, ... instructing to
be worshipped – with one worship – the Father, and Son, and Holy Spirit, they
cast down and dispelled the false-teaching about unequal degrees of
Divinity". The 150 Holy Fathers of the Second Ecumenical Council left
their mark on the theology of the Church as regards the Holy Spirit,
"repudiating the teaching of Macedonias, who wanted to chop apart the
Undivided Unity, such that there should not perfectly be the mystery of our
hope". The 200 God-bearing Fathers of the Third Ecumenical Council
expounded the teaching about "the One Christ, the Son of God
Incarnate" and they confessed that "truly the God-begetter
[Theotokos, Bogoroditsa, i.e. Mother of God] without seed hath given birth to
Him, whilst being the Immaculate and Ever-Virgin". The point of faith of
the 630 God-chosen Holy Fathers of the Fourth Ecumenical Council promulgated
"One Christ, the Son of God... glorified in two natures". The 165
God-bearing Holy Fathers of the Fifth Ecumenical Council "collectively
gave anathema and repudiated Theodore of Mopsuetia, the teacher of Nestorius,
and Origen, and Didymas, and Euagrios, renovators of the Hellenic teaching
about the transmigration of souls and the transmutation of bodies and the
impieties raised against the resurrection of the dead". The
faith-confession of the 170 Holy Fathers of the Sixth Ecumenical Council
"explained, that we ought to confess two natural volitions, or two wills
[trans. note: the one Divine, and the other human], and two natural operations
(energies) in He That hath been incarnated for the sake of our salvation, our
One Lord Jesus Christ, True God".
In decisive moments
of Church history, the holy Ecumenical Councils promulgated their dogmatic
definitions, as trustworthy delimitations in the spiritual militancy for the
purity of Orthodoxy, which will last until such time, as "all shalt come
into the oneness of faith in the knowledge of the Son of God" (Eph. 4:
13). In the struggle with new heresies, the Church does not abandon its former
dogmatic concepts nor replace them with some sort of new formulations. The
dogmatic formulae of the Holy Ecumenical Councils need never to be superseded,
they remain always contemporary to the living Tradition of the Church.
Wherefore the Church proclaims:
"The faith of
all in the Church of God hath been glorified by men, which were luminaries in
the world, cleaving to the Word of Life, so that it be observed firmly, and
that it dwell unshakably until the end of the ages, conjointly with their
God-bestown writings and dogmas. We reject and we anathematise all, whom they
have rejected and anathematised, as being enemies of Truth. And if anyone doth
not cleave to nor admit the aforementioned pious dogmas, and doth not so think
nor preach, let that one be anathema" (from Canon I of the Council of
Trullo, ascribed to the Sixth Ecumenical Council).
Besides the dogmatic
activity, the Holy Fathers of the Ecumenical Councils exerted great efforts
towards the strengthening of churchly discipline. Local Councils promulgated
their disciplinary canon-rules, as is obvious, according to the circumstances
of the times and place, frequently differing among themselves in various
particulars. The universal unity of the Orthodox Church required unity also in
canonical practise, i.e. a conciliar deliberation and affirmation of the most
important canonical norms by the fathers of the Ecumenical Councils. Thus,
according to conciliar judgement, there have been accepted by the Church: 20
Canons from the First, 7 Canons from the Second, 8 Canons from the Third, and
30 Canons from the Forth, Ecumenical Councils. The Fifth and the Sixth
Ecumenical Councils concerned themselves with the resolving of exclusively
dogmatic questions and did not leave behind any disciplinary canon-rules. The
need to establish in codified form in the Church of the customary practises
over the years 451-680, and ultimately to affirm the aggregate of a canonical
codex for the Orthodox Church, occasioned the convening of a special Council,
the activity of which was wholly devoted to the general application of churchly
rules. This was convened in the year 692. The Council "in the Imperial
Palace" or "Under the Arches" (in Greek "en trullo"),
came to be called the Trullo Council. They also called it the
"Qunisext" [meaning the "fifth and sixth"], considering it
to have completed in canonical matters the activities of the Fifth and Sixth
Councils, or rather moreso – that it was simply of the Sixth Council itself,
i.e. a direct continuation of the Sixth Ecumenical Council, separated by but a
few years.
The Trullo Council,
with its 102 Canon-rules (more than of all the Ecumenical Councils combined),
had a tremendous significance in the history of the canonical theology of the
Orthodox Church. It might be said, that by the fathers of this Council there was
a complete compilation of the basic codex from the relevant sources for the
Orthodox Church's canons. Listing through in chronological order, and having
been accepted by the Church – the Canons of the Holy Apostles, and the Canons
of the Holy Ecumenical and the Local Councils and the holy fathers, the Trullo
Council declared: "Let no one be permitted to alter or to annul the
aforementioned canons, nor in place of these put forth, or to accept others,
made of spurious inscription" (2nd Canon of Trullo Council, ascribed to
the Sixth Ecumenical Council).
Church canons,
sanctified by the authority of the first Six Ecumenical Councils (including
the rules of the Seventh Ecumenical Council in 787, and likewise the
Constantinople Councils of 861 and 879, which were added on later under holy
Patriarch Photios), form the basis of the books of "The Rudder" or
"Kormchaya Kniga" (a law‑canon codex known as
"Syntagma" or "Nomokanon" of 14 titles). In its repository
of grace is expressed a canonical norm, a connection to every time-period for
guidance in churchly practise for all the Local Orthodox Churches.
New historical
conditions can lead to the change of this or that particular external aspect of
the life of the Church, which causes for it the necessity of creative canonical
activity in the conciliar reasoning of the Church, as regards the inclusion of
external norms of churchly life in conformity with historical circumstances.
The details of canonical regulation are not at all once fleshed out into life
for the various eras of churchly organisation. But amidst every push to either
forsake the literal-letter of a canon or fulfill and develope it, the Church
again and again turns for reasoning and guidance to the eternal legacy of the
Holy Ecumenical Councils – to the impoverishable treasury of dogmatic and
canonical truths.
© 1996-2001 by translator Fr. S. Janos.