Ecumenical Councils Preparing for Next Week (Disciple 6–Eucharist 1)

Home , Adoptionism, Church of the East, Conciliarism, Council of Hieria, Council of Vienne, Docetism

January St. Dominic’s RCIA Program Disciple The Church: 15 History & Teaching 4

Goal • Having switched the Disciple 4 & 5 weeks, we looks at an overview of the Sacraments last week (Disciple 5), and explored the Sacraments of Baptism and Confirmation. These Sacraments are two of the three that initiate us into the Church community, and into Christ’s body and mission. This week we’ll continue to unpack the meaning of Church by looking broadly at its history one the last 2000 years. We’ll also explore it’s role as Teacher. How does the Church function in and through history? How does God walk with the Church through it all? Agenda • Welcome/Housekeeping (10) • Questions & Answers • Introduction to the Rosary (15) Discussion (15): • If the Church is The Body of Christ, what does this mean for Christ’s presence in the world through history and in the world today? • What do I admire about the Catholic Church’s activity in history? Does any part of the Church’s activity in history disturb or upset me? • How do I (might I) listen to what the Church has to say today? What is my approach/attitude to the Church as “Teacher”? • Presentation: The Church: History (35) • Break (10) • Presentation: The Church: Teaching & Belief (30) • Discussion (time permitting): • What is special to this moment in history? • What is the Good News of Christ & the Church that speaks to this moment in history? • How can the body of Christ proclaim & witness the Gospel and walk with others today? Housekeeping Notes

• Rite of Acceptance: February 10th at the 11:30am and 5:30 Masses. Come with your sponsor. See the Participants Guide Part 2 for the sample script. • Christians seeking initiation or reception into the Catholic Church • Please look for or request a copy of your baptismal certificate • Contact the place you were baptized. If they don’t keep records, get a letter from a family member. If records were lost, talk to us. Handouts • Session Overview (this sheet) • Questions & Answers • Introduction to the Rosary (handout) • Slides: The Church – History • Slides: The Church—Teaching & Belief • Acts 15 • Nicene Creed (with notes on heresies) • Wikipedia article: Ecumenical Councils Preparing for next week (Disciple 6–Eucharist 1)

✝Consider a special meal or frequent meal ritual that your family shared recently or when you were younger? What traditions did your family practice at that meal? ✝What sets apart family dinners from eating alone? ✝Why do we gather at Mass (why is it communal?) ✝(If you have time) what happens at Mass? What should happen at Mass?

• Try praying the Rosary: On your own time, and at your own pace. It’s most helpful if you have the Our Father, Hail Mary, and Glory Be prayers memorized. Questions and Answers: January 15, 2019 Total questions: 75 Questions answered: 42 No new questions from last week Questions Answered on January 15, 2019 (Disciple 5) Answers Can the Church function without a hierarchy? Does it have to have a Pope and Cardinals? - or could it just have a Pope, without Cardinals? i.e., Could lay people be trusted to choose the Pope? (Importance: Curious, Topics: Church)

The hierarchy

The hierarchy is an inherent aspect of the Church, which was built on the foundation of the Apostles [Greek apostoloi: emissaries] chosen by Jesus for the continuation of His ministry and sent on mission to make disciples of all the nations. (Matthew 28:16) He constituted them in the form of “a college or permanent assembly, at the head of which he placed Peter, chosen from among them.” (Lumen Gentium 19) In choosing Peter to lead the Apostles, He said, “You are Peter [Greek Petrus: rock], and upon this rock, I will build my Church.” (Matthew 16:18) To the Apostles as a group, He said, “As the Father has sent me, so I send you… Whose sins you forgive are forgiven them, and whose sins you retain are retained.” (John 20:21, 23) As successor to Peter, the Pope is Bishop of Rome and is the “foundation of the unity of both the bishops and the whole company of the faithful.” (Lumen gentium22)

The Bishops have a responsibility to preach the Gospel to all. “Faith comes from what is heard.” (Romans 10:17) One cannot give one self the mandate and mission to proclaim the Gospel; one only receives it and acts on Christ’s authority. One cannot bestow grace on oneself; it must be given. Therefore, ministers of grace receive the mission and faculty to act in “persona Christi Capitis” (in the person of Christ the head), not in their own power. The term humbles rather than exalts the minister, linking the sacramental role to its character as service. As it says in Lumen gentium, “The holders of office, who are invested with a sacred power, are, in fact, dedicated to promoting the interests of their brethren, so that all who belong to the People of God may obtain salvation.” (Lumen gentium18)

The ecclesial ministry is collegial. Chosen and sent out together, the Apostles had a fraternal unity at the service of all the faithful, reflecting and witnessing the communion of the divine persons (John 17:21-23) Each Bishop acts from within the ecclesial college in communion with the Bishop of Rome. While acting in communion with one another, they also act in a personal way, bearing personal witness and having responsibility within the common mission. (John 20:22) This balance between the personal and collegial character of the ecclesial ministry supports not only the people of God, but also the Church in her universal (catholic) capacity. “In the Church there is diversity of ministry but unity of mission.” (Apostolicam actuositatem)

Cardinals (and Papal Elections)

The College of Cardinals is a separate (albeit overlapping) group, appointed by the Pope. Cardinals serve as his advisors, and elect the next Pope when he dies or retires. As an example of their advisory role, Pope Francis has appointed a group of nine cardinals to advise him on the reformation of the Curia. Cardinals serve in many governing functions of the Church, for example, as Prefect of the Congregation of the Doctrine of the Faith or as Secretary of State for the Vatican.

While many of the cardinals are bishops or archbishops, there is no canonical requirement that a cardinal be a priest or bishop, although over time Popes have established and modified rules about this. Indeed, there would be no doctrinal impediment to the Pope appointing even a laywoman to this role, though at this point in history, it would require setting aside current church law (which Popes can and have done) and undoubtedly create an uproar.

Through history there have been various rules as to which Cardinals may participate in the conclave to elect a new Pope. It was actually only in 1059 that the authority to elect a Pope was given to Cardinals; in 1970 Pope Paul VI limited this to those Cardinals under 80 years of age and later limited the number who could participate in the conclave to 120.

The Cardinals’ role in the election of a new Pope is to be guided by the Holy Spirit in their deliberations and ultimate decision. Prior to 1059, there were other ways of electing a new Pope and, theoretically, alternative ways could be established in the future. The current conclave of Cardinals has, however, overall been an effective means of allowing for the operation of the Holy Spirit in this process of prayerful discernment and election.

Note: As a final note, while the hierarchy shares in the holiness of the Church instituted by Christ, it is also made up of individuals. There is a tension between the holiness of the Church and the failings of individual members. We need to recognize both that the sinfulness of individual members does not alter the holiness of the Church and that all have need of our prayers. Church

Growth & History

What Changes in History

• World – Political systems, Worldview, Technology, – Views of: humanity (class, dignity, etc.), creation • Church – Self-understanding • Understanding of Jesus, heresies • How to best respond to Jesus, lived examples (Saints) – Relationship to society • Response to crises, relationship to political structure, relationship to other religions,

The Council of Jerusalem • Acts 15 – ~50 AD • The Practical & Theological Question – Do Gentiles need to become Jews before becoming Christians? – (i.e., keep all of the laws including circumcision) • Church leaders gather to debate – Reflecting on the Scriptures – Guided by the Holy Spirit • Decision • Gentiles need not become Jews, but all should hold to the laws that keep us together as community (i.e., food & marriage)

Major Periods of Christian History

Transition Transition Event Notes Faith spreads, periodic persecution, martyrdom, 100 Bible written other writings, house churches Christianity Church gathers publically (worship, resolve issues), 313 legalized dominant religion of the Empire, Bible defined “Dark Ages,” conversion of Germanic tribes, 476 Rome falls incorporation of new worldview Scholastic movement, Mendicant movement, 1054 East/West schism populations shifting to the cities, Black Plague Fall of Byzantine 1453 Printing press Empire Protestant Reformation and counter-reformation, Christianity 1521 Reformation continues to fracture Scientific movement, split between faith and 1610 Enlightenment reason, heliocentric worldview, French Revolution Apologies by Pope Saint John Paul II https://en.wikipedia.org/wiki/List_of_apologies_made_by_Pope_John_Paul_II • The legal process on the Italian scientist and philosopher Galileo (1992) • Catholics' involvement with the African slave trade (1993) • The Church's role in burnings at the stake and the religious wars that followed the Protestant Reformation (1995) • The injustices committed against women, the violation of women's rights and for the historical denigration of women (1995) The inactivity and silence of many Catholics during the Holocaust (1998) • For the execution of Jan Hus in 1415 (1999) • For the sins of Catholics throughout the ages for violating "the rights of ethnic groups and peoples, and [for showing] contempt for their cultures and religious traditions." (2000) • For the actions of the Crusader attack on Constantinople in 1204. • Catholic sex abuse cases (2001) • The Church-backed "Stolen Generations" of Aboriginal children in Australia (2001) • To China for the behavior of Catholic missionaries in colonial times. (2001)

Ecumenical Councils

• Nicea I (325) • Lateran III (1179) • Constantinople I (381) • Lateran IV (1215) • Ephesus (431) • Lyon I (1245) • Chalcedon (451) • Lyon II (1274) • Constantinople II (553) • Constantinople III (680) • Vienne (1312) • Nicaea II (787) • Constance (1414-1418) • Constantinople IV (870) • Florence (1438) • Lateran I (1123) • Lateran V (1512-1517) • Lateran II (1139) • Trent (1545-1563) • Vatican I (1869-1870) • Vatican II (1962-1965)

Martin Luther (1483-1546)

• Augustinian, Theology professor – “I lost touch with Christ the Savior and Comforter, and made of him the jailer and hangman of my poor soul.” • 1517 - The Ninety-Five Theses – “Disputation of Martin Luther on the Power and Efficacy of Indulgences” • Justification by Faith – By his faith the believer has been restored to Paradise and created anew; he has no need of works to achieve righteousness (grace). • Council of Trent – Man [cannot] be justified before God by his own works – Free will of man, moved and aroused by God, [can] co-operate… to the awakening call of God • Joint Catholic Lutheran Declaration – 1999

Reformation: Faith vs. Works

• Martin Luther – By his faith the believer has been restored to Paradise and created anew; he has no need of works to achieve righteousness (grace). • Council of Trent – Man [cannot] be justified before God by his own works – Free will of man, moved and aroused by God, [can] co-operate… to the awakening call of God • Joint Catholic Lutheran Declaration – 1999 – Together we confess: By grace alone, in faith in Christ's saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works. – When the justified live in Christ and act in the grace they receive, they bring forth, in biblical terms, good fruit… an obligation they must fulfill. What About Galileo?

● One of the greatest scientific minds ever ● Builds on Copernicus (Heliocentrism) ● Great theories, could not prove them with the limited tools of the time ● Supporters and opponents (other scientists) within the Church ● Galileo’s primary problems o Stating as definitive things that he could not yet prove o Moving beyond science into areas of philosophy and theology o Putting the Pope’s words in his Dialogo in the mouth of Simplicio ● The Church’s response was not her best moment, but not a rejection of science

Monsignor Georges Lemaître

1927 - Proposed the Expanding Universe Albert Einstein, who believed in a static universe, responded, “Your calculations are correct, but your physics is atrocious.” 1930 - Described his theory as... “the Cosmic Egg exploding at the moment of the creation” (later Fred Hoyle would call it the “Big Bang theory”) 1936 - Named to the Pontifical Academy of Sciences Church

Mission & History

Discussion

• What do I admire about the Catholic Church’s activity in history? Does any part of the Church’s activity in history disturb or upset me? • How do I (might I) listen to what the Church has to say today? What is my approach/attitude to the Church as “Teacher”?

The Church IS a Mission A Christian cannot think of his or her mission on earth without seeing it as a path of holiness, for “this is the will of God, your sanctification” (1 Thess 4:3). Each saint is a mission, planned by the Father to reflect and embody, at a specific moment in history, a certain aspect of the Gospel.

That mission has its fullest meaning in Christ, and can only be understood through him. At its core, holiness is experiencing, in union with Christ, the mysteries of his life.

~Pope Francis~ Guadete et Exsultate (19-20)

How Does The Church Function?

• Sanctifying – Sacraments/Liturgy – Prayer/Devotions – Works of mercy (traditionally: feeding the hungry, clothing the naked, visiting the sick and imprisoned, sheltering the homeless, and burying the dead) • Teaching – Preaching/Teaching – Clarifying (through documents, synods, councils) – Lived experience of the faithful • Governing – Local communities (Bishops/Pastors/Pastoral Councils) – Union with others and Rome – Mission (focus on the world) Complete, Not Explicit

“Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries.” -Catechism of the Catholic Church, 66

“Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth… so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves” Pope Saint John Paul II, Faith and Reason, 1

The Church

Teaching & Belief

The Five D’s of Church Tradition (by David Currie) Deposit Primary Revelation given to the apostles by Christ. Dogma Creeds, conciliar, and ex cathedra definitions of the faith. Core beliefs Not “unmade,” but subject to better articulation. Doctrine Teaching, subject to change, yet claiming a allegiance. Includes moral teaching. Discipline Facilitates Christian life. Devotion A spiritual expression valued by some. Deposit (aka, Newman’s “acorn” analogy)

» The Scriptures » Gospels are most important » Epistles include early professions of a faith and doctrine » All Scripture is a primary revelation, inspired by God, interpreted in light of Christ

Dogma

• What? – Creeds, conciliar, and ex cathedra definitions of the faith. – Core beliefs (Creation, Fall, Incarnation, Resurrection, Trinity, Eternal Life, etc). – Not “unmade,” but subject to better articulation. • Who? – Magisterium (Pope & Bishops together, when done in a formal, official capacity)

Magisterium • Magister, meaning teacher • It is everyone’s task to share & explain the Gospel – But we have “teachers” to protect, explain and articulate the Living Faith, i.e., the Magisterium • Apostles • Council (First was the Jerusalem Council) • Bishops & Pope • Local Synods of Bishops & Conferences of Bishop – We give them our docility, i.e. teachable. • Not all teachings have the same weight or authority.

Truth in the Church Universal

» Episcopal Magisterium—Bishops » Theological magisterium—Consultation, reason, sciences » sensus fidelium—The people of God Role of Bishops

• From the word for “overseer.” • Successors of the Apostles – Authority comes from the Apostles – Not from the Pope • Responsible for Shepherding their local Church. – Roles: Guiding, Teaching, Governing. – Together they form the College of Bishops in communion with the Bishop of Rome, the Pope.

Role of the Pope

• A special ministry of unity for the entire Church – Primacy – Infallibility • Not a guarantee of holiness or answers. Peter was both bedrock of the Church and denier. Therefore, we speak of the Petrine Office. In the New Testament, Peter was: – Speaker and representative of the other disciples – Given the role to strengthen the disciples – Role recognized by the other apostles – Authority to bind and loose ... Binding decisions

Infallibility Expressed

• Ordinary – Constant teaching of the Magisterium – Over time and space – Not necessarily “defined” • Extraordinary – Ecumenical Councils – The Pope, Ex Cathedra

Expressing the Faith: Creeds • “Communion in faith needs a common language of faith” (CCC 185) – Educate, Correct, Unify, & Explore • Began with Baptism: A kernel of the entire faith collected from scripture. (profession, confession) – Symbol of faith (Symbolum), yardstick of correct belief & recognition of faithful. • Response to heresy: identified those united in the shared belief of the community. • Not identically the faith, by a summary.

Example of the idea of a symbolon (Greek) Nicene Creed & Heresies

I believe in one Lord Jesus Christ, (ADOPTIONISM) the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, (ARIANISM) true God from true God, begotten, not made, consubstantial with the Father; Through him all things were made. For us men and for our salvation he came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary, (ADOPTIONISM) and became man. (APOLLINARIANISM) For our sake he was crucified under Pontius Pilate, he suffered death and was buried, (DOCETISM) and rose again on the third day in accordance with the Scriptures.

Doctrine

• Teaching, subject to development and change, yet claiming an allegiance. Includes moral teaching.

• Some examples – Truths celebrated in Liturgy and Sacraments – Slavery – Religious freedom – Marriage & annulments – Usury – Birth control – Limbo

Hierarchy of Truth

The mutual connections between dogmas, and their coherence, can be found in the whole of the Revelation of the mystery of Christ. "In Catholic doctrine there exists an order or ‘hierarchy' of truths, since they vary in their relation to the foundation of the Christian faith.“ CCC 90

Check your sources!

✦Media, pundits, and tweets can distort and mislead the message ✦There are different levels of authority and interpretation of promulgated Church Doctrine ✦ Constitutions, Decrees, Declarations ✦ Encyclicals, Apostolic Exhortations ✦ Pastoral Letters ✦ Speeches, Audiences, Homilies Develop Listening Skills

• Blindly following and blindly ignoring are both bad – Extremes: • Downgrading authority • Upgrading authority • Questions – Who am I listening to (e.g., the Church or one voice within the Church)? – With what authority are they speaking? – Do I really understand what they are saying? – How does this apply to my lived experience? – What other statements/insights also apply?

Faith, Reason, & Conscience. • Faith enables us to trust, accept, and receive divine truth. • Reason enables us to think, understand, and judge the truth. • Conscience guides us to discern and judge what is right vs. wrong action.

1776 MORAL CONSCIENCE “Deep within his conscience man discovers a law which he has not laid upon himself but which he must obey. Its voice, ever calling him to love and to do what is good and to avoid evil, sounds in his heart at the right moment. . . . For man has in his heart a law inscribed by God. . . . His conscience is man's most secret core and his sanctuary. There he is alone with God whose voice echoes in his depths.”

The Church is “called to form consciences, not to replace them.” ~Pope Francis, Amoris Laetitia.

Discipline

• Facilitates Christian life.

• Examples – Liturgical norms – Structure of Hierarchy – Fasting and Feasting – Celibate priesthood

• These could change at any time they no longer point us to Christ.

Devotions

• A spiritual expression valued by some. • Example – The Rosary – Novenas – Focus on a particular Saint Church

Witness & History

How do we live Christ’s call?

• Each new age wrestles with this question – The Church as a whole – Each individual

• Is the life of holiness just for a few (saints, priests, nuns, etc), or are we all called to holiness?

Universal Call to Holiness

“Thus it is evident to everyone, that all the faithful of Christ of whatever rank or status, are called to the fullness of the Christian life and to the perfection of charity; by this holiness as such a more human manner of living is promoted in this earthly society.” (Vatican II – Lumen Gentium, 40)

St. Ignatius of Antioch

• Convert & Disciple of St. John the Evangelist • Appointed Bishop of Antioch by St. Peter • Seized under the order Emperor Trajan (107 AD) • Taken in chains to Rome (along the way) – Wrote seven letters – Met the faithful • Devoured by lions in the amphitheater Church

Solidarity & History

Deep Solidarity

“The joys and hopes, the grief and the anguish of the people of our time, especially those who are poor or afflicted, are the joys and hopes, the grief and anguish of the followers of Christ as well. Nothing that is genuinely human fails to find an echo in their hearts. For theirs is a community of people united in Christ and guided by the Holy Spirit in their pilgrimage towards the Father’s kingdom, bearers of a message of salvation for all of humanity. That is why they cherish a feeling of deep solidarity with the human race and its history.” (Vatican II – Gaudium et Spes, 1)

St. Damien of Moloka‘i

• 1873 – Volunteered to minister to the lepers on Moloka‘i “I make myself a leper with the lepers to gain all to Jesus Christ.” • 1884 – Contracted leprosy • 1889 – Died of the disease at the age of 49 – Criticized by a local Protestant Pastor, C.M. Hyde • 1890 – Defended by Robert Louis Stevenson “when we have failed, and another has succeeded; when we have stood by, and another has stepped in; when we sit and grow bulky in our charming mansions, and a plain, uncouth peasant steps into the battle, under the eyes of God, and succors the afflicted, and consoles the dying, and is himself afflicted in his turn, and dies upon the field of honor – the battle cannot be retrieved as your unhappy irritation has suggested” • 2009 – Declared a Saint

Praxis (LIFE, FAITH, RESPONSE) » LIFE: What is my experience? What are others’ experiences?

» FAITH: What does Christ teach? What is the Church’s wisdom? What do I believe? What does reason show me? What does love reveal?

» RESPONSE: What is God calling me to do or say in this situation? What is my vocation? What is the loving, just response? Flawed Notions Of Church

• The Church doesn’t change – Grows in understanding and structure – Responds to new situations in the world • Church = The hierarchy – Church = People of God – Hierarchy in service of the whole community • Call = Call to religious life (only for a few) – We are all called to holiness by God – Some focus on the Church, most on the world • Priest/Prophet/King = Roles of the hierarchy – Laity share in a unique way in the roles of Christ

Flawed Notions of Sanctifying

• Priest = conduit between us and God – Sacramental view (encounter the divine through symbols) – Priest stands in persona Christi (in the person of Christ) • Divine access depends on minister’s holiness – Jesus is the mediator between humanity & divinity. – Jesus works through flawed community • Further up the hierarchy = more perfect, more holy – Hopefully, but not necessarily connected. Still flawed people. – Holiness is connection to Christ • Seeing actions as “magic” (control God) – Actions as response to God’s goodness – God takes the initiative; our task is to remove our barriers

Flawed Notions of Teaching • Revelation = Doctrine/Pronouncements of Church – Revelation = God’s disclosing himself – Leads to Relationship & Participation • Pope receives new revelations from God – Public revelation is complete, since it is ultimately person, i.e. Jesus Christ himself. No new revelation beyond Jesus. • Church teachings don’t change – Church hands on (“traditions”) the community’s faith – Our understanding and articulation does change. • All truths/doctrines have the same weight – Hierarchy of Truths: some are more central. • Can’t question authority – Blindly following and blindly ignoring are extremes. – Only through questioning do we come to understand

Flawed Notions of Governing

• Pope = Head of the Church – Jesus Christ = Head of the Church – Pope = “Vicar of Christ” (vicar = stands in the place of) • Church = Monarchy – Church = The Body of Christ – Different members, different roles (all necessary) • Unity = Uniformity – Catholicity & Unity = Togetherness in our differences – One Body, Many Parts • Church = Rome – Local manifestation (The Church in San Francisco) – In union with Rome • Confusing teaching and governing roles Suggestion: Commit to a Community • We are a part of the Body – Community ≠ Uniformity – Every part is needed – True community requires commitment – Connect with a small group, like Torch • We draw closer to God in community – We become ourselves through relationship – We offer ourselves in service • Cultivate a Spirit of Unity – Unity ≠ everyone agreeing with me – Unity = we are more together than apart

Suggestion: Connect with History • Apostolic succession (“From the apostles) – Usually used for Bishops (as their successors) – But it includes also the whole community • Community through time – A Dynamic Reality with growth & failures. • Learn from failures (i.e., don’t whitewash) • Communion of Saints – Living and dead.

Suggestion: Discover Your Gifts

• Given to us by God through the Holy Spirit • Clues to our unique role and call • Help us to understand our part in the Body – Called & Gifted Workshop

Discussion

• How might I approach Church teachings or the contemporary statements of the Magisterium with a hermeneutic of faith? • How can the The Body of Christ… – Proclaim the Gospel in the language of our time – Witness to the value of the Gospel – Walk with people, especially the poor and suffering Acts 15:1-31: The Council of Jerusalem

Some who had come down from Judea were instructing the brothers, "Unless you are circumcised according to the Mosaic practice, you cannot be saved." Because there arose no little dissension and debate by Paul and Barnabas with them, it was decided that Paul, Barnabas, and some of the others should go up to Jerusalem to the apostles and presbyters about this question. They were sent on their journey by the church, and passed through Phoenicia and Samaria telling of the conversion of the Gentiles, and brought great joy to all the brothers. When they arrived in Jerusalem, they were welcomed by the church, as well as by the apostles and the presbyters, and they reported what God had done with them. But some from the party of the Pharisees who had become believers stood up and said, "It is necessary to circumcise them and direct them to observe the Mosaic law."

The apostles and the presbyters met together to see about this matter. After much debate had taken place, Peter got up and said to them, "My brothers, you are well aware that from early days God made his choice among you that through my mouth the Gentiles would hear the word of the gospel and believe. And God, who knows the heart, bore witness by granting them the holy Spirit just as he did us. He made no distinction between us and them, for by faith he purified their hearts. Why, then, are you now putting God to the test by placing on the shoulders of the disciples a yoke that neither our ancestors nor we have been able to bear? On the contrary, we believe that we are saved through the grace of the Lord Jesus, in the same way as they." The whole assembly fell silent, and they listened while Paul and Barnabas described the signs and wonders God had worked among the Gentiles through them.

After they had fallen silent, James responded, "My brothers, listen to me. Symeon has described how God first concerned himself with acquiring from among the Gentiles a people for his name. The words of the prophets agree with this, as is written:

'After this I shall return and rebuild the fallen hut of David; from its ruins I shall rebuild it and raise it up again, so that the rest of humanity may seek out the Lord, even all the Gentiles on whom my name is invoked. Thus says the Lord who accomplishes these things, known from of old.'

It is my judgment, therefore, that we ought to stop troubling the Gentiles who turn to God, but tell them by letter to avoid pollution from idols, unlawful marriage, the meat of strangled animals, and blood. For Moses, for generations now, has had those who proclaim him in every town, as he has been read in the synagogues every sabbath."

Then the apostles and presbyters, in agreement with the whole church, decided to choose representatives and to send them to Antioch with Paul and Barnabas. The ones chosen were Judas, who was called Barsabbas, and Silas, leaders among the brothers. This is the letter delivered by them: "The apostles and the presbyters, your brothers, to the brothers in Antioch, Syria, and Cilicia of Gentile origin: greetings. Since we have heard that some of our number (who went out) without any mandate from us have upset you with their teachings and disturbed your peace of mind, we have with one accord decided to choose representatives and to send them to you along with our beloved Barnabas and Paul, who have dedicated their lives to the name of our Lord Jesus Christ. So we are sending Judas and Silas who will also convey this same message by word of mouth: 'It is the decision of the holy Spirit and of us not to place on you any burden beyond these necessities, namely, to abstain from meat sacrificed to idols, from blood, from meats of strangled animals, and from unlawful marriage. If you keep free of these, you will be doing what is right. Farewell.'"

And so they were sent on their journey. Upon their arrival in Antioch they called the assembly together and delivered the letter. When the people read it, they were delighted with the exhortation. Nicene Creed

I believe in one God, Gnosticism the Father almighty, & maker of heaven and earth, Marcionism of all things visible and invisible.

I believe in one Lord Jesus Christ, the Only Begotten Son of God, Adoptionsim born of the Father before all ages. God from God, Light from Light,

Arianism true God from true God, begotten, not made, consubstantial with the Father; Through him all things were made. For us men and for our salvation he came down from heaven,

Adoptionsim and by the Holy Spirit was incarnate of the Virgin Mary, Apollinarianism and became man. For our sake he was crucified under Pontius Pilate, Docetism he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets. I believe in one, holy, catholic, and apostolic Church. I confess one baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come. Amen.

Early Church Heresies Around Jesus

Ebionism (a form of Adoptionism): Ebionites saw Jesus as a normal human adopted by God at the moment of his baptism. This adoption was GodOs reward because Jesus obeyed the law. Through this method Jesus didnOt release us from the law, but gave us an example to follow. Our path to God becomes our own effortQjust try harder. This heresy feeds our human desire to remain in control.

Docetism: Derived from the word dokein, meaning Sto appear.T Docetists believed that Jesus only appeared to suffer, to weep, to die, etc. Some believed that Simon of Cyrene was crucified in JesusO place. This leads to belief in a God who only took on part of the human condition, and therefore only redeemed those parts. Docetism feeds our human desire to avoid or escape our suffering.

Arianism: Arius saw Jesus as a lesser deity, created by God. He used the term homoiousios (of like substance) to describe JesusO relation to God and to humanity (i.e. not fully divine or fully human). Others countered with the term homoousios (of the same substance; this difference in one UiO [Greek iota] gave rise to the term, SIt doesnOt matter one iotaT). The problem with Arianism is that if Jesus isnOt one with God and one with humanity there can be no atonement (at-one-ment), no salvation.

Apollinarianism (AKA Monophysitism): Apollinarius saw the importance of Jesus being fully divine, but he couldnOt reconcile this with full humanity too. His solution was that Jesus was fully human except for his mind (i.e. only having one nature Z divine). Human will is therefore destroyed in the process of salvation. This heresy survives on the simple truth that freedom brings complexity. Apollinarianism answers, SdonOt think, just believe.T

Nestorianism: Nestorian believed in JesusO full divinity and humanity, but he saw them as separate persons instead of one. Jesus united himself to his Father by conforming his human will to his divine will. Like Adoptionism, we are saved by trying harder, uniting our will with JesusO.

Gnosticism: Derived from the Greek word gnosis, meaning Sknowledge.T Gnostics believed that the secret to salvation was special knowledge. They believed in many gods. They saw the God of the Jews as evil and responsible for creation (i.e. creation is evil). Gnostics were basically dualists; they believed that humans consisted of a good spirit trapped inside an evil body. The intellectual elite were the only ones capable of grasping the special knowledge required to release the spirit. This often led to so devaluing life that suicide, euthanasia, murder, etc. became acceptable solutions. This heresy feeds the human desires to be recognized as intellectually superior, and to be freed from the messiness of the physical world.

Ecumenical council 1

Ecumenical council

An ecumenical council (or oecumenical council; also general council) is a conference of the bishops of the whole Christian Church convened to discuss and settle matters of Church doctrine and practice. The word derives from the Greek language "οἰκουμένη", which literally means "the inhabited world",[1] which first referred to the Roman Empire and later was extended to apply to the world in general. Due to schisms, the acceptance of these councils varies widely between different branches of Christianity. Those churches that parted ways with the others over christological matters accept the councils prior to their separation; the Church of the East (Nestorian) accepts as ecumenical only the first two, the Oriental Orthodoxy Churches the first three. From the 4th to the 9th century, seven councils recognized as ecumenical by both the Roman Catholic Church and the Eastern Orthodox Church were held, before the East-West Schism divided them. The Eastern Orthodox Church has not generally accepted any later council or synod as ecumenical, but the Roman Catholic Church continues to hold general councils of the bishops in full communion with the Pope, reckoning them as ecumenical, twenty-one to date. Anglicans and confessional Protestants, accept either the first seven or the first four as Ecumenical councils.

Council documents Church councils were, from the beginning, bureaucratic exercises. Written documents were circulated, speeches made and responded to, votes taken, and final documents published and distributed. A large part of what we know about the beliefs of heresies comes from the documents quoted in councils in order to be refuted, or indeed only from the deductions based on the refutations. Most councils dealt not only with doctrinal but also with disciplinary matters, which were decided in canons ("laws"). In some cases other survives as well. Study of the canons of church councils is the foundation of the development of canon law, especially the reconciling of seemingly contradictory canons or the determination of priority between them. Canons consist of doctrinal statements and disciplinary measures — most Church councils and local synods dealt with immediate disciplinary concerns as well as major difficulties of doctrine. Eastern Orthodoxy typically views the purely doctrinal canons as dogmatic and applicable to the entire church at all times, while the disciplinary canons apply to a particular time and place and may or may not be applicable in other situations.

List of ecumenical councils

Council of Jerusalem The Acts of the Apostles records the Council of Jerusalem, which addressed the question of observation of biblical law in the early Christian community which included Gentile converts. Although its decisions are accepted by all Christians, and still observed in full by the Greek Orthodox,[2] and later definitions of an ecumenical council appear to conform to this sole biblical Council, no Christian church calls it a mere ecumenical council, instead it is called the "Apostolic Council" or "Council of Jerusalem". Ecumenical council 2

The first seven ecumenical councils

• 1. First Council of Nicaea (325) repudiated Arianism, declared that Christ is "homoousios with the Father" (of the same substance as the Father), and adopted the original Nicene Creed, fixed Easter date; recognized primacy of the sees of Rome, Alexandria and Antioch and granted the See of Jerusalem a position of honor. • 2. First Council of Constantinople (381) repudiated Arianism and Macedonianism, declared that Christ is "born of the Father before all time", revised the Nicene Creed in regard to the Holy Spirit • 3. Council of Ephesus (431) repudiated Nestorianism, proclaimed the Virgin Mary as Fourth-century inscription, representing Christ as the Good the Theotokos ("Birth-giver to God", "God-bearer", Shepherd. "Mother of God"), repudiated Pelagianism, and reaffirmed the Nicene Creed. This and all the following councils in this list are not recognized by the Assyrian Church of the East.

• Second Council of Ephesus (449) declared Eutyches orthodox and attacked his opponents. Though originally convened as an ecumenical council, this council is not recognized as ecumenical and denounced as a Robber Council by the Chalcedonians (Catholics, Eastern Orthodox, Protestants). • 4. Council of Chalcedon (451) repudiated the Eutychian doctrine of monophysitism, adopted the Chalcedonian Creed, which described the hypostatic union of the two natures of Christ, human and divine. Reinstated those deposed in 449 and deposed Dioscorus of Alexandria. Elevation of the bishoprics of Constantinople and Jerusalem to the status of patriarchates. This is also the last council explicitly recognised by the Anglican Communion. This and all the following councils in this list are rejected by the Oriental Orthodoxy. • 5. Second Council of Constantinople (553) repudiated the Three Chapters as Nestorian, condemned Origen of Alexandria, decreed the Theopaschite Formula. • 6. Third Council of Constantinople (680-681) repudiated Monothelitism and Monoenergism. • Quinisext Council, also called Council in Trullo [3] (692) addressed matters of discipline (in amendment to the 5th and 6th councils). The Ecumenical status of this council was repudiated by the western churches. • 7. Second Council of Nicaea (787) restored the veneration of icons (condemned at the Council of Hieria, 754) and repudiated iconoclasm. This council is rejected by some Protestant denominations, which condemn the veneration of icons.

Councils recognised as ecumenical in the Roman Catholic Church As late as the 11th century, only seven councils were recognized as ecumenical in the Roman Catholic Church.[4] Then, in the time of Pope Gregory VII (1073–1085), canonists who in the Investiture Controversy quoted the prohibition in canon 22 of the Council of Constantinople of 869-870 against laymen influencing the appointment of prelates elevated this council to the rank of ecumenical council.[4] Only in the 16th century was recognition as ecumenical granted by Catholic scholars to the Councils of the Lateran, of Lyon and those that followed.[4] • 8. Fourth Council of Constantinople (869-870) deposed Patriarch Photios I of Constantinople as an usurper and reinstated his predecessor Saint Ignatius. Photius had already been declared deposed by the Pope, an act which the Church of Constantinople accepted at this council. Ecumenical council 3

• 9. First Council of the Lateran (1123) addressed investment of bishops and the Holy Roman Emperor's role therein. • 10. Second Council of the Lateran (1139) reaffirmed Lateran I and addressed clerical discipline (dress, marriages). • 11. Third Council of the Lateran (1179) restricted papal election to the cardinals, condemned simony, and introduced minimum ages for ordination (thirty for bishops). • 12. Fourth Council of the Lateran (1215) defined transubstantiation, addressed papal primacy and clerical discipline. • 13. First Council of Lyon (1245) deposed Emperor Frederick II and instituted a levy to support the Holy Land. • 14. Second Council of Lyon (1274) attempted reunion with the Eastern churches, approved Franciscan and Dominican orders, a tithe to support crusades, and conclave procedures. • 15. Council of Vienne (1311–1312) disbanded the Knights Templar. • Council of Pisa (1409) attempted to solve the Great Western Schism. The council is not numbered because it was not convened by a pope and its outcome was repudiated at Constance. • 16. Council of Constance (1414–1418) resolved the Great Western Schism and condemned John Hus. Also began conciliarism. • Council of Siena (1423–1424) addressed church reform. Not numbered as it was swiftly disbanded. • 17. Council of Basel, Ferrara and Florence (1431–1445) addressed church reform and reunion with the Eastern Churches, but split into two parties. The fathers remaining at Basel became the apogee of conciliarism. The fathers at Florence achieved union with various Eastern Churches and temporarily with the Eastern Orthodox Church. • 18. Fifth Council of the Lateran (1512–1514) addressed church reform. • 19. Council of Trent (1545–1563, with interruptions) addressed church reform and repudiated Protestantism, defined the role and canon of Scripture and the seven sacraments, and strengthened clerical discipline and education. Temporarily attended by Lutheran delegates. • 20. First Council of the Vatican (1870; officially, 1870–1960) defined pope's primacy in church governance and his infallibility, repudiated rationalism, materialism and atheism, addressed revelation, interpretation of scripture and the relationship of faith and reason. • 21. Second Council of the Vatican (1962–1965) addressed pastoral and disciplinary issues dealing with the Church and its relation to the modern world, including liturgy and ecumenism.

Councils recognised as ecumenical by some Eastern Orthodox Many Eastern Orthodox consider the Council of Constantinople of 879–880,[5] that of Constantinople in 1341–1351 and that of Jerusalem in 1672 to be ecumenical: • Fourth Council of Constantinople (879-880) restored Photius to the See of Constantinople. This happened after the death of Ignatius and with papal approval. • Fifth Council of Constantinople (1341–1351) affirmed hesychastic theology according to Gregory Palamas and condemned the Barlaam of Seminara. • Synod of Jerusalem (1672) defined Orthodoxy relative to Roman Catholicism and Protestantism, defined the orthodox Biblical canon. It is unlikely that formal recognition as ecumenical will be granted to these three councils, despite the acknowledged orthodoxy of their decisions, so that only seven are universally recognized among the Eastern Orthodox as ecumenical.[6] Ecumenical council 4

The Pan-Orthodox Council now being prepared has sometimes been referred to as an "Eighth Ecumenical Council".[7]

Acceptance of the councils

Assyrian Church: accept #1, and #2 The Assyrian Church of the East only accepts the First Council of Nicaea and the First Council of Constantinople. It was the formulation of Mary as the Theotokos which caused a schism with the Assyrian church. The Unia in the 16th century of the Catholic Church led to the Chaldeans being reconciled into full communion with Rome. Meetings between Pope John Paul II and the Assyrian Patriarch Mar Dinkha IV led to common Christological declarations in the 1990s stating that the differences between the Western and Eastern were primarily linguistic and historical rather than theological (owing to the difficulty of translating precise theological terms from Greek and/or Latin to Aramaic.) Aramaic is believed to have been the native language of Jesus.

Oriental Orthodoxy: accept #1, #2, #3 Oriental Orthodoxy only accepts Nicaea I, Constantinople I and Ephesus I. The formulation of the Chalcedonian Creed caused a schism in the Alexandrian and Syriac churches. Reconciliatory efforts between Oriental Orthodox with the Eastern Orthodox and the Catholic Church in the mid- and late-20th century have led to common Christological declarations. The Oriental and Eastern Churches have also been working toward reconciliation as a consequence of the ecumenical movement.

Eastern Orthodoxy: accept #1-#7; some also accept #8(EO), #9(EO), #10(EO) as ecumenical As far as some Eastern Orthodox are concerned, since the Seventh Ecumenical Council there has been no synod or council of the same scope as any of the Ecumenical councils. Local meetings of hierarchs have been called "pan-Orthodox", but these have invariably been simply meetings of local hierarchs of whatever Eastern Orthodox jurisdictions are party to a specific local matter. From this point of view, there has been no fully "pan-Orthodox" (Ecumenical) council since 787. Unfortunately, the use of the term "pan-Orthodox" is confusing to those not within Eastern Orthodoxy, and it leads to mistaken impressions that these are ersatz ecumenical councils rather than purely local councils to which nearby Orthodox hierarchs, regardless of jurisdiction, are invited. Others, including 20th century theologians Metropolitan Hierotheos (Vlachos) of Naupactus, Fr. John S. Romanides, and Fr. George Metallinos (all of whom refer repeatedly to the "Eighth and Ninth Ecumenical Councils"), Fr. George Dragas, and the 1848 Encyclical of the Eastern Patriarchs (which refers explicitly to the "Eighth Ecumenical Council" and was signed by the patriarchs of Constantinople, Jerusalem, Antioch, and Alexandria as well as the Holy Synods of the first three), regard other synods beyond the Seventh Ecumenical Council as being ecumenical. Before the 20th century, the council of 879 AD was recognized as the 8th ecumenical council by people like the famous expert on Canon Law, Theodore Valsamon (11th century), St. Neilos of Rodes, St. Mark Evgenicus (15th century), St. Symeon of Thessaloniki (15th century), and the Patriarch of Jerusalem Dositheus, in his Tome of Joy (17th century).

Roman Catholicism: accept #1- #7, #8-#21(RC) Both the Roman Catholic and Eastern Orthodox churches recognize seven councils in the early years of the church, but Roman Catholics also recognize fourteen councils called in later years by the Pope. The status of these councils in the face of a Catholic-Orthodox reconciliation would depend upon whether one accepts Roman Catholic ecclesiology (papal primacy) or Orthodox ecclesiology (collegiality of autocephalous churches). In the former case, the additional councils would be granted Ecumenical status. In the latter case, they would be considered to be local synods with no authority among the other autocephalous churches. Ecumenical council 5

The first seven councils were called by the Emperor. Most historians agree that the emperors called the councils to force the Christian bishops to resolve divisive issues and reach consensus. One motivation for convening councils was the hope that maintaining unity in the Church would help maintain unity in the Empire. The relationship of the Papacy to the validity of these councils is the ground of much controversy between Roman Catholicism and Eastern Orthodox Churches and to historians. The Roman Catholic Church holds that the dogmatic decrees of these ecumenical councils approved subsequently by the pope are infallible.

Anglicanism: accept #1-#7, but conditionally [8] While the Councils are part of the "historic formularies" of Anglican tradition, it is difficult to locate an explicit reference in Anglicanism to the unconditional acceptance of all Seven Ecumenical Councils. There is little evidence of dogmatic or canonical acceptance beyond the statements of individual Anglican theologians and bishops. The Reverend Canon Chandler Holder Jones, SSC, explains: We indeed and absolutely believe all Seven Councils are truly ecumenical and catholic - on the basis of the received Tradition of the ancient Undivided Church of East and West. The Anglican formularies address only particular critical theological and disciplinary concerns of the sixteenth and seventeenth centuries, and that certainly by design. Behind them, however, stands the universal authority of the Holy and Apostolic Tradition, which did not have to be rehashed or redebated by Anglican Catholics. Dr Bill Tighe supports this position: ...despite the fact that advocates of all sides to the 16th-century religious conflict, Catholic, Lutheran and Reformed alike, were given to claiming that their particular doctrinal stances and, in some cases, distinctive practices, were in accord with those of the Early Church Fathers, or at least with those of high standing (such as St. Augustine), none [but Anglicanism] were willing to require, or even permit, their confessional stances to be judged by, or subordinated to, a hypothetical ‘patristic consensus’ of the first four or five centuries of Christianity.' But Anglicanism most certainly did, and does so to this day. Article XXI teaches: "General Councils ... when they be gathered together, forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and word of God, they may err and sometime have erred, even in things pertaining to God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of Holy Scripture."[9] The 19th Canon of 1571 asserted the authority of the Councils in this manner: "let preachers take care that they never teach anything...except what is agreeable to the doctrine of the Old and New Testament, and what the Catholic Fathers and ancient Bishops have collected from the same doctrine."[10] This remains the Church of England's teaching on the subject. A modern version of this appeal to catholic consensus is found in the Canon Law of the Church of England and also in the liturgy published in Common Worship: The Church of England is part of the One, Holy, Catholic, and Apostolic Church, worshipping the one true God, Father, Son, and Holy Spirit. It professes the faith uniquely revealed in the Holy Scriptures and set forth in the catholic creeds, which faith the Church is called upon to proclaim afresh in each generation. Led by the Holy Spirit, it has borne witness to Christian truth in its historic formularies, the Thirty-nine Articles of Religion, The Book of Common Prayer and the Ordering of Bishops, Priests and Deacons. I, AB, do so affirm, and accordingly declare my belief in the faith which is revealed in the Holy Scriptures and set forth in the catholic creeds and to which the historic formularies of the Church of England bear witness; and in public prayer and administration of the sacraments, I will use only the forms of service which are authorized or allowed by Canon.[11] Ecumenical council 6

Lutherans and Methodists: accept #1-#7 with reservations Many Protestants (especially those belonging to the magisterial traditions, such as Lutherans, or those such as Methodists, that broke away from the Anglican Communion) accept the teachings of the first seven councils but do not ascribe to the councils themselves the same authority as Roman Catholics and the Eastern Orthodox do. The Lutheran World Federation, in ecumenical dialogues with the Ecumenical Patriarch of Constantinople has affirmed all of the first seven councils as ecumenical and authoritative.

Other Protestantism: accept none Some, including some fundamentalist Christianity, condemn the ecumenical councils for other reasons. Independency or congregationalist polity among Protestants may involve the rejection of any governmental structure or binding authority above local congregations; conformity to the decisions of these councils is therefore considered purely voluntary and the councils are to be considered binding only insofar as those doctrines are derived from the Scriptures. Many of these churches reject the idea that anyone other than the authors of Scripture can directly lead other Christians by original divine authority; after the New Testament, they assert, the doors of revelation were closed and councils can only give advice or guidance, but have no authority. They consider new doctrines not derived from the sealed canon of Scripture to be both impossible and unnecessary whether proposed by church councils or by more recent prophets (even though the canon itself was fixed by these councils).

Nontrinitarian churches: accept none The first and subsequent councils are not recognized by nontrinitarian churches: Unitarians, The Church of Jesus Christ of Latter-day Saints and other Mormons, Jehovah's Witnesses, etc. The leadership of some groups—such as the Jehovah's Witnesses and the Mormon denominations—lay claim to a divine authority to lead the church today and sees the ecumenical councils as misguided human attempts to establish doctrine, as though true beliefs were to be decided by debate rather than by revelation.