In the true Orthodox Church of Christ there was 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 Nicaea, under Emperor Constantine the Great.

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

318 bishops took part in the Council, among whom were: St. Nicholas the Wonderworker, James Bishop of Nisibis, Spyridon of Trimythous, St. Athanasius the Great, who was at that time still in the rank of deacon, etc.

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

So that all Orthodox Christians can accurately know the true teaching of the faith, it has been clearly and concisely stated in the first seven clauses Creed.

At the same Council it was decided to celebrate Easter at first Sunday The day after the first spring full moon, it was also determined that priests should 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 Emperor Theodosius the Great.

This Council was convened against the false teaching of the former Arian bishop of Constantinople Macedonia, who rejected the Divinity of the third Person of the Holy Trinity, Holy Spirit; he taught that the Holy Spirit is not God, and called Him a creature or created power and, moreover, serving God the Father and God the Son like Angels.

150 bishops were present at the Council, among whom were: Gregory the Theologian (he was the chairman of the Council), Gregory of Nyssa, Meletius of Antioch, Amphilochius of Iconium, Cyril of Jerusalem and others.

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

The Council also complemented the Nicene Symbol of faith five members, in which the teaching is set out: about the Holy Spirit, about the Church, about the sacraments, about the resurrection of the dead and the life of the next century. Thus, the Nikeotsaregradsky was compiled Symbol of faith, which serves as a guide for the Church for all times.

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 teaching of the Archbishop of Constantinople Nestoria, who wickedly taught that the Most Holy Virgin Mary gave birth to the simple man Christ, with whom God then united morally and dwelt in Him as in a temple, just as He previously dwelt in Moses and other prophets. That is why Nestorius called the Lord Jesus Christ Himself a God-bearer, and not a God-man, and called the Most Holy Virgin Christ-bearer, and not the Mother of God.

200 bishops were present at the Council.

The Council condemned and rejected the heresy of Nestorius and decided to recognize the union in Jesus Christ, from the time of the Incarnation, of two natures: Divine and human; and determined: to confess Jesus Christ as perfect God and perfect Man, and the Most Holy Virgin Mary as the Mother of God.

The cathedral also approved Nikeotsaregradsky Symbol of faith and strictly forbade making 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 teaching of the archimandrite of a Constantinople monastery Eutyches 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 only one Divine nature should be recognized in Him. This false teaching is called monophysitism, and his followers are called Monophysites(same-naturalists).

650 bishops were present at the Council.

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 from the Blessed Virgin and is like us in everything except sin . At the Incarnation (birth from the Virgin Mary) Divinity and humanity were united in Him as one Person, unmerged and unchangeable(against Eutyches) inseparably and inseparably(against Nestorius).

FIFTH ECUMENICAL COUNCIL

The Fifth Ecumenical Council 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 enjoyed fame 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 works.

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

165 bishops were present at the Council.

The council condemned all three works and Theodore of Mopset himself as unrepentant, and regarding the other two, the condemnation was limited only to their Nestorian works, but they themselves were pardoned, because they renounced their false opinions and died in peace with the Church.

The Council again repeated its condemnation of the heresy of Nestorius and Eutyches.

SIXTH ECUMENICAL COUNCIL

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

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

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

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

The Sixth Ecumenical Council condemned and rejected the heresy of the Monothelites, and determined to recognize 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 contrary, but submissive to His Divine will.

It is worthy of note that at this Council the excommunication was pronounced, among other heretics, by the Roman Pope Honorius, who recognized the doctrine of unity of will as Orthodox. The Council's resolution was also signed by the Roman legates: Presbyters Theodore and George, and Deacon John. This clearly indicates that the highest authority in the Church belongs to the Ecumenical Council, and not to the Pope.

After 11 years, the Council again opened meetings in the royal chambers called Trullo, to resolve issues primarily related to church deanery. In this respect, it seemed to complement the Fifth and Sixth Ecumenical Councils, which is why it 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 Fathers of the Church. These rules were subsequently supplemented by the rules of the Seventh Ecumenical Council and two more Local Councils, and constituted the so-called " Nomocanon", and in Russian " Helmsman's Book", which is the basis of the church government of the Orthodox Church.

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

SEVENTH ECUMENICAL COUNCIL

The Seventh Ecumenical Council was convened in 787 year, in the mountains Nicaea, under the empress Irina(widow of Emperor Leo Khozar), and consisted of 367 fathers.

The council was convened 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 Kopronima and grandson Lev Khozar.

The Council condemned and rejected the iconoclastic heresy and determined - to deliver and place in St. churches, together with the image of the Honest and Life-giving Cross of the Lord, and holy icons, venerate and give them worship, raising the mind and heart to the Lord God, the Mother of God and the Saints depicted on them.

After the 7th Ecumenical Council, the persecution of holy icons was again raised by the subsequent three emperors: Leo the Armenian, Michael Balba and Theophilus and worried the Church for about 25 years.

Veneration of St. icons was finally restored and approved Local Council of Constantinople in 842, under Empress Theodora.

At this Council, in gratitude to the Lord God, who granted the Church victory over the iconoclasts and all heretics, it was established Feast of the Triumph of Orthodoxy which is supposed to be celebrated in first Sunday of Great Lent and which is still celebrated throughout the entire Ecumenical Orthodox Church.

NOTE: The Roman Catholic Church, instead of seven, recognizes more than 20 Universes. councils, incorrectly including in this number the councils that were in the Western Church after the division of the Churches, and the Lutherans, despite the example of the Apostles and the recognition of the entire Christian Church, do not recognize a single Ecumenical Council.

First Church Council

During the state period there was a sharp struggle over the problems of the true interpretation of dogmas. To develop a common opinion on the most important issues, on the initiative of Emperor Constantine, a meeting was convened 1 church cathedral, which was supposed to lay the foundations of a united Christian church. The formalization of Christian dogmas took place thanks to the active work of the church fathers. These include those Christian teachers and writers whom the church has recognized as the most authoritative interpreters of Christianity. Studying their teachings patristics(the teaching of the church fathers themselves and the teaching about the church fathers). Prominent theologians called "universal teachers" were: Athanasius of Alexandria, Gregory of Nyssa, John Chrysostom, Augustine the Blessed etc. The works of the church fathers are an integral part Sacred Tradition, which together with Holy Scripture(The Bible) constituted the Christian doctrine.

1 The Council was held in Nicaea in 325. The main issue was devoted to the teaching of the Alexandrian priest Aria(d. 336). He and his followers (ariano) recognized God the Father as a perfect closed unity, the essence of which cannot be transferred to anyone else. Therefore, God the Son is only the highest creation of God, alien and unlike God. This teaching was sharply criticized, and a clarification was made to the baptismal Creed about consubstantiality of God the Son with God the Father, which meant the equality of the Father and the Son in essence. The resolutions of the council were adopted not only on behalf of the holy fathers, but also on behalf of Emperor Constantine, which cemented the special role of the emperor in relations with the church.

At the council, in addition to dogmatic decisions, decisions of a canonical nature were adopted (on the procedure for selecting and approving provincial bishops, on the distribution of power between different episcopates, etc.).

However, the victory over the Arians was not final. During the last years of Constantine's reign, the Arians were victorious over the adherents of the Nicene Creed, who had been persecuted for several decades. As the Christianization of the Germanic peoples took place during these decades, they accepted Christianity in the form of Arianism.

Ecumenical Council took place in 381 Constantinople. Here the Nicene Creed was confirmed and expanded, which was now called Niko-Tsaregradsky. It contained a brief formulation of the main provisions Trinitarian teaching: the unity of the nature of God and at the same time his trinity in persons was recognized as true ( hypostases): God is Father, Son and Holy Spirit. The Persons of the Trinity are not subordinate, they are completely equal to each other, consubstantial. The council also adopted canonical decisions (rules for the admission of repentant heretics into the church; five eastern districts with special ecclesiastical courts were identified; the place of the see of Constantinople in the hierarchy of Christian bishops was determined; it was named second after Rome, since Constantinople was called New Rome) .

Ecumenical Council took place in Ephesus in 431. The focus was on the teachings of the Patriarch of Constantinople Nestoria, who rejected the divine and recognized only the human nature of Jesus Christ. According to Nestorius, Jesus Christ was only an instrument of human salvation, a God-bearer. The Council decided to balance of natures in the God-Man. The Council of Ephesus proclaimed the dogma of To the Most Holy Theotokos.

Fourth Ecumenical Council

IV Ecumenical Council was the most representative, 650 hierarchs arrived. It took place in 451 Chalcedon. The council discussed the teachings of the archimandrite of one of the Constantinople monasteries Eutychia. Unlike Nestorius, he affirmed the divine nature in Christ, believing that everything in him was swallowed up by the divine hypostasis and Jesus Christ had only apparent human flesh. This doctrine was called monophysitism(one nature). The Council adopted the dogma “About her two tests...”, asserting that God the Son had two incarnations: divine and human. The resolution stated that in one person Jesus Christ unites two natures, while each of them retains its inherent properties. Since many hierarchs did not sign the decision of the council, resolutions were adopted to punish laymen and clergy who did not accept this definition of religion (defrocking, excommunication, etc.). Among the canonical decisions of the council, the 28th rule was of great importance, equalizing the rights of the Patriarch of Constantinople for the eastern dioceses with the rights of the Roman for the western ones.

Fifth Ecumenical Council

V Ecumenical Council took place in Constantinople in 553 He continued to work on the formation of Christian dogma. Now the doctrine that in Jesus Christ there is one will in the presence of two essences has been examined. It got the name monothelitism(one will).

Sixth Ecumenical Council

This discussion continued on VI Ecumenical Council, which also took place in Constantinople in 680. The canonical issues resolved at the council concerned both intra-church life (hierarchy of departments of the Eastern Church, the duty of metropolitans to convene annual local councils) and the life of the laity (excommunication from the church in case of non-attendance of services on three holidays, determination of the rules for marriage , imposing penance on penitents, etc.).

Seventh Ecumenical Council

VII Ecumenical Council took place in Nicaea in 787 and was dedicated to the fight against iconoclasts. The Asia Minor white clergy was extremely concerned about the growing influence of the monasteries, as well as the rampant superstitions, which were spreading, among other things, due to the fact that the monasteries promoted the cult of saints. Emperor a lion decided to use this dissatisfaction to increase his own treasury. In 726, by a special edict, he declared the veneration of icons and relics of saints to be idolatry. A struggle with icon worshipers began, which lasted more than a century. During this struggle, monasteries were closed, monks were enlisted in the army, and forced to marry. Monastic treasures went into the imperial treasury. By the end of the 8th century. iconoclasm began to weaken. Its main tasks were completed. The VII Ecumenical Council proclaimed dogma on icon veneration. According to him, the honor given to the image goes back to the prototype and the one who worships the icon worships the hypostasis of the person depicted on it. Among the canonical decisions was a rule prohibiting simony(providing and receiving church positions for money; the name comes from the name of the Gospel character who wanted to buy the gifts of the Holy Spirit), alienation of church property of monasteries, appointment of lay people to church positions, etc.

Ecumenical councils

Ecumenical councils - meetings of the highest clergy and representatives of local Christian churches, at which the foundations of Christian doctrine were developed and approved, canonical liturgical rules were formed, various theological concepts were evaluated and heresies were condemned. The Church, as the Body of Christ, has a single conciliar consciousness, guided by the Holy Spirit, which receives its definite expression in the decisions of church councils. The convening of councils is an ancient practice for resolving emerging church issues (in Acts 15, 6 and 37, the rule of St. App.). Due to the emergence of issues of general church significance, Ecumenical Councils began to be convened, which precisely formulated and approved a number of basic doctrinal truths, which thus became part of the Holy Tradition. The status of the council is established by the Church on the basis of the nature of the decisions of the council and their correspondence with the church experience, the bearer of which is the church people.

The Orthodox Church recognizes seven Councils as “Ecumenical”:

• I Ecumenical Council - Nicaea 325
• II Ecumenical Council - Constantinople 381
• III Ecumenical Council - Ephesus 431
• IV Ecumenical Council - Chalcedon 451
• V Ecumenical Council - 2nd Constantinople 553
• VI Ecumenical Council- Constantinople 3rd (680-)
• VII Ecumenical Council - Nicaea 2nd. 787

FIRST ECUMENICAL COUNCIL

SIXTH ECUMENICAL COUNCIL

The Sixth Ecumenical Council was convened in 680, in Constantinople, under Emperor Constantine Pogonatus, and consisted of 170 bishops. The Council was convened against the false teaching of the heretics - the Monothelites, who, although they recognized in Jesus Christ two natures, Divine and human, but one Divine will. After the 5th Ecumenical Council, the unrest caused by the Monothelites continued and threatened the Greek Empire with great danger. Emperor Heraclius, wanting reconciliation, decided to persuade the Orthodox to make concessions to the Monothelites and, by the force of his power, commanded to recognize in Jesus Christ one will with two natures. The defenders and exponents of the true teaching of the Church were Sophronius of Jerusalem and the Constantinople monk Maximus the Confessor. The Sixth Ecumenical Council condemned and rejected the heresy of the Monothelites, and determined to recognize in Jesus Christ two natures - Divine and human - and according to these two natures - two wills, but in such a way that the human will in Christ is not contrary, but submissive to His Divine will.

After 11 years, the Council again opened meetings in the royal chambers called Trullo, to resolve issues primarily related to church deanery. In this respect, it seemed to complement the Fifth and Sixth Ecumenical Councils, which is why it is called the Fifth and Sixth. The Council approved the rules by which the Church should be governed, namely: 85 rules of the Holy Apostles, rules of 6 Ecumenical and 7 local Councils, and rules of 13 Fathers of the Church. These rules were subsequently supplemented by the rules of the Seventh Ecumenical Council and two more Local Councils, and constituted the so-called “Nomocanon”, or in Russian “Kormchaya Book”, which is the basis of the church government of the Orthodox Church.

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

SEVENTH ECUMENICAL COUNCIL

The Seventh Ecumenical Council was convened in 787, in Nicaea, under Empress Irene (widow of Emperor Leo the Khazar), and consisted of 367 fathers. The Council was convened against the iconoclastic heresy, which arose 60 years before the Council, under the Greek emperor Leo the Isaurian, who, wanting to convert the Mohammedans to Christianity, considered it necessary to destroy the veneration of icons. This heresy continued under his son Constantine Copronymus and grandson Leo the Khazar. The Council condemned and rejected the iconoclastic heresy and determined - to deliver and place in St. churches, together with the image of the Honest and Life-giving Cross of the Lord, and holy icons, venerate and give them worship, raising the mind and heart to the Lord God, the Mother of God and the Saints depicted on them.

After the 7th Ecumenical Council, the persecution of holy icons was again raised by the subsequent three emperors (Leo the Armenian, Michael Balbus and Theophilus) and worried the Church for about 25 years. Veneration of St. icons was 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 gave the Church victory over the iconoclasts and all heretics, the holiday of the Triumph of Orthodoxy was established, which is supposed to be celebrated on the first Sunday of Great Lent and which is still celebrated throughout the entire Ecumenical Orthodox Church.

A number of councils were convened as Ecumenical Councils, but for some reason were not recognized by the Orthodox Church as Ecumenical. Most often this happened because the Pope refused to sign their decisions. Nevertheless, these councils enjoy the highest authority in the Orthodox Church and some Orthodox theologians believe that they should be included in the Ecumenical Councils.

• Fifth-sixth Cathedral (Trullo)
• IV Council of Constantinople -880
• V Council of Constantinople - gg.

Trullo Cathedral

The Council of Trullo was created by Emperor Justinian II in 691 in Constantinople. The Fifth and Sixth Ecumenical Councils did not make any definitions, focusing on the dogmatic needs of the Church and the fight against heresies. Meanwhile, the decline of discipline and piety intensified in the Church. The new Council was conceived as an addition to previous Councils, designed to unify and supplement church norms. The council was assembled in the same hall as the VI Ecumenical Council, clearly representing its continuation, and with the same universal significance. The same hall with vaults, the so-called "trulls", and the entire cathedral was officially given the name of Trullo in documents. And the task of completing the canons of two ecumenical councils - V and VI - is indicated by the addition to its name: “Fifth-Sixth - πενθεκτη” (Quinsextus).

The result of the activities of the Trullo Council were 102 canonical rules adopted at it (some of these canons repeat the rules of previous Ecumenical Councils). They formed the basis for the development of Orthodox canon law.

The Orthodox Church united the Trullo Council with the VI Ecumenical Council, considering it as a continuation of the VI Council. Therefore, the 102 canons of the Trullo Council are sometimes called the Rules of the VI Ecumenical Council. The Roman Catholic Church, recognizing the Sixth Council as Ecumenical, did not recognize the resolutions of the Trullo Council, and, of necessity, considers it as a separate council.

The 102 canons of the Trullo Council openly paint a broad picture of ecclesiastical and moral disorders and strive to eliminate all of them, thereby reminding us of the tasks of our Russian councils: the Vladimir Council of 1274 and the Moscow Council of 1551.

Canons of Trullo Cathedral and the Roman Church

Many of the canons were polemically directed against the Roman Church or, in general, were alien to it. For example, canon 2 asserts the authority of 85 canons of the apostolic and other eastern councils, which the Roman Church did not consider binding on itself. The Romans used a collection of 50 apostolic rules of Dionysius the Less, but they were not considered binding. Canon 36 renewed the famous 28th canon of the Council of Chalcedon, which was not accepted by Rome. Canon 13 went against the celibacy of the clergy. Canon 55 went against the Roman post on the Sabbath. And other canons: the 16th about the seven deacons, the 52nd about the liturgy of the presanctified, the 57th about giving milk and honey into the mouth of the newly baptized - all this was against the customs of the Roman Church, sometimes openly called so.

Papal representatives in Constantinople signed the acts of the Council of Trullo. But when these acts were sent to Pope Sergius for signature in Rome, he flatly refused to sign them, calling them errors. Subsequently, before the division of churches, Constantinople made repeated attempts to convince Rome to accept the acts of the Trullo Council (from an attempt to forcefully bring the Pope from Rome to Constantinople to “resolve” this issue, to persuasion to revise the 102 rules, correct, reject what the pope finds necessary, and accept the rest), which gave varying results, but in the end the Roman Church never recognized the Council of Trullo.

Robber Cathedrals

Robber councils are church councils that the Church rejected as heretical; such councils were often held under external pressure or with violations of procedure. Below are the robber councils, which were organized as ecumenical councils:

• Ephesus "robber" council of 449
• Iconoclastic Cathedral
• Constantinople Robber Council 869-870.
• Florentine Cathedral 1431-1445 - revered by Catholics as Ecumenical.

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

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

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

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

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

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

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

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

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

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

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

Lit.: Lebedev A. P . Ecumenical Councils of the 4th and 5th centuries. Serg. P., 18962. St. Petersburg, 2004p; aka. Ecumenical Councils of the VI, VII and VIII centuries. Serg. P., 18972. St. Petersburg, 2004p; aka. On the origin of the acts of the Ecumenical Councils // BV. 1904. T. 2. No. 5. P. 46-74; Gidulyanov P. IN . 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 clergy and laity at councils in the first nine centuries of Christianity // BV. 1906. T. 1. No. 2. P. 263-283; Lapin P. The conciliar principle in the eastern patriarchates // PS. 1906. T. 1. P. 525-620; T. 2. P. 247-277, 480-501; T. 3. P. 72-105, 268-302, 439-472, 611-645; 1907. T. 1. P. 65-78, 251-262, 561-578, 797-827; 1908. T. 1. P. 355-383, 481-498, 571-587; T. 2. P. 181-207, 333-362, 457-499, 571-583, 669-688; 1909. T. 1. P. 571-599; T. 2. P. 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. P. 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. St. Petersburg, 1914; Kartashev. Cathedrals; Krüger G. Handbuch der Kirchengeschichte. Tüb., 1923-19312. 4 Bde; Jugie M. Theologia dogmatica Christianorum orientalium ab Ecclesia catholica dissidentium. P., 1926-1935. 5 t.; Afanasyev N. N., protopr. Ecumenical Councils // The Path. 1930. No. 25. P. 81-92; Harnack A. Lehrbuch der Dogmengeschichte. Tüb., 19315. 3 Bde; Troitsky S. IN . Theocracy or Caesaropapism? // VZPEPE. 1953. No. 16. P. 196-206; Meyendorff I. F., protopr. What is an Ecumenical Council? // VRSHD. 1959. No. 1. P. 10-15; No. 3. P. 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 "Huillier), archim. [archbishop] Ecumenical councils in the life of the Church // VrZePE. 1967. No. 60. P. 234-251; Loofs Fr. Leitfaden zum Studium der Dogmengeschichte. Tüb., 19687; Zabolotsky N. A. The theological and ecclesiological significance of the Ecumenical and Local Councils in the Ancient Church // BT. 1970. Collection 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; Lietzmann H. Geschichte der alten Kirche. B., 1975; Grillmeier A. Christ in Christian Tradition. L., 19752. Vol. 1; 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; Andresen C. e. a. Handbuch der Dogmen- und Theologiegeschichte. Gött., 1982. Bd. 1; Winkelmann F. Die östlichen 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; Sesboüé 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. 2. T. 1: Das christologische 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. S. 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. pp. 67-70, 473-478.

Prot. Vladislav Tsypin

Hymnography

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hymnographic sequences of the Ecumenical Councils

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

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

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

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

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

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

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

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

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

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

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

N. V. Kvlividze

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

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

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

Description

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

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

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

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

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

A few words from history

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

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

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

The emperor was also authorized to:

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

Signs of the Ecumenical Council

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

Jerusalem

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

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

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

First Cathedral

There are only seven ecumenical councils (officially recognized).

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

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

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

At the first Ecumenical Council the Creed was approved.

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

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

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

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

Second Council

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

Several important issues were discussed at this meeting:

1. About the essence of the concepts of God the Father, God the Son (Christ) and God the Holy Spirit.
2. Affirmation of the inviolability of the Nicene Symbol.
3. General criticism of the judgments of Bishop Apollinaris from Syria (a fairly educated man of his time, an authoritative spiritual personality, a defender of Orthodoxy against Arianism).
4. The establishment of a form of conciliar court, which implied the acceptance of heretics into the bosom of the church after their sincere repentance (through baptism, confirmation).

A serious event of the Second Ecumenical Council was the death of its first chairman, Meletius of Antioch (who combined meekness and zeal for Orthodoxy). This happened in the very first days of the meetings.

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

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

Third Council

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

The Third Ecumenical Council took place under the leadership and with the permission of Emperor Theodosius the Younger.

The main topic of the meeting was the false teaching of Patriarch Nestorius of Constantinople. His vision was criticized that:

• Christ has two hypostases - divine (spiritual) and human (earthly), that the Son of God was born initially as a man, and then Divine power united with him.
• The Most Pure Mary must be called Christ Mother (instead of Theotokos).

With these bold assurances, Nestorius, in the eyes of other clergy, rebelled against the previously established opinions that Christ was born from the virgin birth and that he atoned for human sins with his life.

Even before the convening of the council, the Patriarch of Alexandria, Kirill, tried to reason with this obstinate Patriarch of Constantinople, but in vain.

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

At the end of this international event, the heresy of Nestorius was condemned. This was clothed in the corresponding entries - “12 anathematisms against Nestorius” and “8 rules”.

Fourth Council

The event took place in the city of Chalcedon - in 451 (Chalcedonian). At that time, the ruler was Emperor Marcian - the son of a warrior by birth, but who won the glory of a brave soldier, who, by the will of the Almighty, became the head of the empire by marrying the daughter of Theodosius - Pulcheria.

About 630 bishops were present at the Fourth Ecumenical Council, among them: Patriarch of Jerusalem - Juvenaly, Patriarch of Constantinople - Anatoly and others. A clergyman also arrived - the envoy of the Pope, Leo.

There were also negative church representatives among the rest. For example, Patriarch Maximus of Antioch, whom Dioscorus sent, and Eutyches with like-minded people.

The following issues were discussed at this meeting:

• condemnation of the false teaching of the Monophysites, who claimed that Christ possessed an exclusively divine nature;
• decree that the Lord Jesus Christ is true God as well as true Man.
• about representatives of the Armenian Church, who in their vision of faith united with the religious movement - the Monophysites.

Fifth Council

The meeting took place in the city of Constantinople - in 553 (that is why the cathedral was called II of Constantinople). The ruler at that time was the holy and blessed king Justinian I.

What was decided at the Fifth Ecumenical Council?

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

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

Thus, the main topic of the council was the question “On the Three Chapters.”

Even at the international meeting, the bishops considered the teachings of Presbyter Origen (he once said that the soul lives before incarnation on earth), who lived in the 3rd century after the Nativity of Christ.

They also condemned heretics who did not agree with the opinion about the general resurrection of people.

165 bishops gathered here. The cathedral was opened by Eutyches, the Patriarch of Constantinople.

The Pope, Virgil, was invited to the meeting three times, but he refused to attend. And when the cathedral council threatened to sign a resolution excommunicating him from the church, he agreed with the opinion of the majority and signed a conciliar document - an anathema regarding Theodore of Mopsuet, Iva and Theodoret.

Sixth Council

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

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

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

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

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

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

The meeting lasted until 681. There were 18 bishops' meetings in total.

Seventh Council

Held in 787 in the city of Nicaea (or II Nicaea). The Seventh Ecumenical Council was convened by Empress Irina, who wanted to officially restore the right of Christians to venerate holy images (she herself secretly worshiped icons).

At an official international meeting, the heresy of iconoclasm was condemned (which allowed icons and faces of saints to be legally placed in churches next to the holy cross), and 22 canons were restored.

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

About the councils and holy apostles

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

They were necessary in order to protect church servants from mistakes and lead to repentance (if any were committed).

It was at such international meetings that not just metropolitans and bishops gathered, but real holy men, spiritual fathers. These individuals served the Lord with all their lives and with all their hearts, made important decisions, and established rules and canons.

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

The first such rules (in Greek “oros”) were also called “Rules of the Holy Apostles” and Ecumenical Councils. There are 85 points in total. They were proclaimed and officially approved at the Trullo (Sixth Ecumenical) Council.

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

Holy Fathers

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

The decisions and decrees that were approved at such councils (of local significance) were also subsequently accepted by the entire Orthodox Church. Including the opinions of the holy fathers, who were also called the “Pillars of the Church.”

Such holy men include: Martyr Peter, Gregory the Wonderworker, Basil the Great, Gregory the Theologian, Athanasius the Great, Gregory of Nyssa, Cyril of Alexandria.

And their provisions regarding the Orthodox faith and the entire teaching of Christ were summarized in the “Rules of the Holy Fathers” of the Ecumenical Councils.

According to the predictions of these spiritual men, the official eighth international meeting will not be of a genuine nature, it will rather be a “gathering of the Antichrist.”

Recognition of cathedrals by the church

According to history, the Orthodox, Catholic and other Christian churches have formed their opinions regarding international level councils and their number.

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

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

According to the Catholic Church, 21 world councils have taken place in 2 thousand years.

Which cathedrals are recognized by the Orthodox and Catholic churches?

1. Far Eastern, Catholic and Orthodox (Jerusalem, I Nicaea and I Constantinople).
2. Far Eastern (with the exception of Assyrian), Catholic and Orthodox (Cathedral of Ephesus).
3. Orthodox and Catholic (Chalcedonian, II and III Constantinople, II Nicene).
4. Catholic (IV Constantinople 869-870; I, II, III Lateran XII century, IV Lateran XIII century; I, II Lyons XIII century; Vienne 1311-1312; Constance 1414-1418; Ferraro-Florentine 1438- 1445; V Lateran 1512-1517; Trentine 1545-1563; I Vatican 1869-1870, II Vatican 1962-1965);
5. Councils that were recognized by Ecumenical theologians and representatives of Orthodoxy (IV Constantinople 869-870; V Constantinople 1341-1351).

Robbers

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

The main robber cathedrals:

• Antioch (341 AD).
• Milan (355).
• Ephesian Robber (449).
• the first iconoclastic (754).
• the second iconoclastic (815).

Preparation of Pan-Orthodox Councils

In the 20th century, the Orthodox Church tried to prepare for the Eighth Ecumenical Council. This was planned in the 20s, 60s, 90s of the last century. And also in 2009 and 2016 of this century.

But, unfortunately, all attempts so far have ended in nothing. Although the Russian Orthodox Church is in a state of spiritual activity.

As follows from practical experience regarding this event of international scale, only the same one that will be subsequent can recognize the council as Ecumenical.

In 2016, it was planned to organize a Pan-Orthodox Council, which was to be held in Istanbul. But so far only a meeting of representatives of Orthodox churches has taken place there.

24 bishops - representatives of local churches - will participate in the planned eighth Ecumenical Council.

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

The following topics are planned to be discussed at this council:

• the meaning of Fasting, its observance;
• obstacles to marriage;
• calendar;
• church autonomy;
• the relationship of the Orthodox Church to other Christian denominations;
• Orthodox faith and society.

This will be a significant event for all believers, as well as for the Christian world as a whole.

conclusions

Thus, summing up everything stated above, Ecumenical Councils are truly important for the Christian Church. At these meetings significant events take place that affect the entire teaching of the Orthodox and Catholic faith.

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