The Acts Of The Council Of Constantinople Of 553

The Council of Constantinople of 553 (often called Constantinople II or the Fifth Ecumenical Council) has been described as 'by far the most problematic of all the councils', because it condemned two of the greatest biblical scholars and commentators of the patristic era Origen and Theodore of Mopsuestia and because the pope of the day, Vigilius, first condemned the council and then confirmed its decisions only under duress. The present edition makes accessible to the modern reader the acts of the council, session by session, and the most important related documents, particularly those that reveal the shifting stance of Pope Vigilius, veering between heroic resistance and abject compliance. The accompanying commentary and substantial introduction provide a background narrative of developments since Chalcedon, a full analysis of the policy of the emperor Justinian (who summoned and dominated the council) and of the issues in the debate, and information on the complex history of both the text and the council's reception. The editor argues that the work of the council deserves a more sympathetic evaluation that it has generally received in western Christendom, since it arguably clarified rather than distorted the message of Chalcedon and influenced the whole subsequent tradition of eastern Orthodoxy. In interpreting Chalcedon the conciliar acts provide a fascinating example of how a society in this case the imperial Church of Byzantium determines its identity by how it understands its past. -- Amazon.com.

The Council of Constantinople of 553, often called Constantinople II or the Fifth Ecumenical Council, has been described as by far the most problematic of all of the church councils. The methods employed by the Council and the domineering emperor who controlled it included brutality towards opponents and the falsification of documents, among other charges. This timely and detailed translation by acclaimed ecclesiastical scholar Richard Price argues, however, that the theology of the council was both opportune and constructive and that its contributions to Christian unity was well-intentioned and not wholly unsuccessful, as he reevaluates material long neglected by historians of the period.

The Council of Constantinople of 553 (often called Constantinople II or the Fifth Ecumenical Council) has been described as 'by far the most problematic of all the councils', because it condemned two of the greatest biblical scholars and commentators of the patristic era Origen and Theodore of Mopsuestia and because the pope of the day, Vigilius, first condemned the council and then confirmed its decisions only under duress. The present edition makes accessible to the modern reader the acts of the council, session by session, and the most important related documents, particularly those that reveal the shifting stance of Pope Vigilius, veering between heroic resistance and abject compliance. The accompanying commentary and substantial introduction provide a background narrative of developments since Chalcedon, a full analysis of the policy of the emperor Justinian (who summoned and dominated the council) and of the issues in the debate, and information on the complex history of both the text and the council's reception. The editor argues that the work of the council deserves a more sympathetic evaluation that it has generally received in western Christendom, since it arguably clarified rather than distorted the message of Chalcedon and influenced the whole subsequent tradition of eastern Orthodoxy. In interpreting Chalcedon the conciliar acts provide a fascinating example of how a society in this case the imperial Church of Byzantium determines its identity by how it understands its past. -- Amazon.com.

Because it condemned two of the greatest biblical scholars and commentators of the patristic era, the Council of Constantinople of 553 has long been considered the most controversial of the ecumenical councils. The council and its organizer, the Byzantine emperor Justinian, used brutality toward their opponents and the falsification of documents in order to pass decrees. However, this translation of the Council's Acts by Richard Price reveals that the theology of the council was both opportune and constructive and its contributions to Christian unity were well-intentioned and not wholly unsuccessful. In his commentary, Price thoughtfully reevaluates material neglected by historians of the period.

In the history of Christianity, the first seven ecumenical councils include the following: the First Council of Nicaea in 325, the First Council of Constantinople in 381, the Council of Ephesus in 431, the Council of Chalcedon in 451, the Second Council of Constantinople in 553, the Third Council of Constantinople from 680–681 and finally, the Second Council of Nicaea in 787. These seven events represented an attempt by Church leaders to reach an orthodox consensus, restore peace and develop a unified Christendom. Among Eastern Christians the Eastern Orthodox, Oriental Orthodox, and Church of the East (Assyrian) churches and among Western Christians the Roman Catholic, Anglican, Utrecht and Polish National Old Catholic, and some Scandinavian Lutheran churches all trace the legitimacy of their clergy by apostolic succession back to this period and beyond, to the earlier period referred to as the Early Church. This era begins with the First Council of Nicaea in AD 325, convened by the emperor Constantine I following his victory over Licinius and consolidation of his reign over the Roman Empire. Nicaea I enunciated the Nicene Creed that in its original form and as modified by the First Council of Constantinople of 381 was seen by all later councils as the touchstone of orthodoxy on the doctrine of the Trinity.

The Council of Chalcedon in 451 was a defining moment in the Christological controversies that tore apart the churches of the Eastern Roman Empire in the fifth and sixth centuries, as theological division, political rivalry, and sectarian violence produced a schism that persists to this day between Chalcedonian and non-Chalcedonian churches. The Acts of the Councils are one of the largest collections of source materials relating to the Church of Late Antiquity and its state relations, and this volume places the acclaimed translation in context with the Council of Chalcedon of 451, ultimately informing historians on how to approach manifold aspects of these documents.

In 451 CE the Council of Chalcedon was called to assert the preeminence of orthodox Catholic doctrine against the heresy of men who refused what we now refer to as the Definition of Faith, or the belief in Jesus Christ as both man and divine spirit during his lifetime. This book is suitable for scholars studying this period.

The Second Council of Constantinople is the fifth of the first seven ecumenical councils recognized by both the Eastern Orthodox Church and the Roman Catholic Church. It is also recognized by the Old Catholics and others. Protestant opinions and recognition of it are varied.