Mondays are for Church History
9/30/24
Schaff, Philip. (2014). "Chapter V. The Hierarchy and Polity of the Church." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 1993-2106). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 48-67).
"§65. The Papacy from Leo I to Gregory I. A.D. 461-590." (pp. 2081-2099).
Schaff provides an annotated bibliography of important editions of the acts of various ecumenical councils (Schaff 2014, pp. 2081-2082), then observes that the authority of the ecumenical councils was greater than that of any of the patriarchs. The roots of the ecumenical councils can be traced back as far as the apostolic council in Jerusalem recorded in Acts chapter 15 (Schaff 2014, p. 2083). After that time, various councils were convened, some of which were localized, while others had broader influence. Seven of the ecumenical councils have broadly been recognized by Greek and Russian Christians, and Schaff notes an ongoing hope of an eight council which would involve Eastern and Western Christianity (Schaff 2014, p. 2084). However, he observes that in these ecumenical councils Western and North African bishops were never represented in great numbers, and the councils dealt mainly with issues which primarily were of interest in the Greek church. All seven ecumenical councils were convened between 325 and 787, with the approval and authority of a Roman emperor (Schaff 2014, p. 2085). The authority to convene a council was ceded to the bishop of Rome after the demise of the Roman empire (Schaff 2014, p. 2086). Schaff briefly describes the involvement of imperial power, normally in the hands of appointed proxies, at the ecumenical councils.
Counter to the pattern found in Acts 15, where the council spoke as the unified voice of Christians, the later ecumenical councils were self-consciously assemblies of bishops, speaking with their authority regardless of the presence and input of presbyters and deacons (Schaff 2014, p. 2090). In Schaff's estimation, the assemblies and their decisions were more akin to those of the Roman Senate than to the deliberative bodies which operate based on a consensus or majoritarian authority (Schaff 2014, p. 2091). While unity was required, that unity could be achieved by expulsion of dissenting voices.
Schaf takes the councils to have differed from one another in the perceived importance of their decisions (Schaff 2014, p. 2093). Some were concentrated primarily on current standards of discipline and organization, thus not bearing weight and authority which would be perceived as universal or timeless. He illustrates this through citations of prominent bishops who accepted or rejected a variety of precepts from the councils. Therefore, Schaff considers that the deliberations and decisions deserve careful analysis so as to seek out actual insight into fundamental Christian doctrine and practice (Schaff 2014, p. 2095). The councils were marked with political intrigue and division, as Schaff illustrates through quotations of a number of participants in different councils.
"§66. List of the Ecumenical Councils of the Ancient Church." (pp. 2099-2103).
Schaff provides a list of the ecumenical councils and their general issues. A summary list follows:
1. Concilium Nicaenum I (325) at Nicaea, dealing with the Arian controversy (Schaff 2014, p. 2099).
2. Concilium Constantinopolitanum I (381) at Constantinople, enlarging the third article of the Nicene Creed, dealing with the doctrine of the Holy Spirit (Schaff 2014, p. 2100).
3. Concilium Ephesinum (431) at Ephesus, dealing with the relationship of the two natures of Christ, rejecting Nestorianism (Schaff 2014, p. 2101).
4. Concilium Chalcedonense (451) at Chalcedon, positively describing the doctrine of the person of Christ as opposed to both Eutychianism and Nestorianism.
5. Concilium Constantinopolitanum II (553) at Constantinople, dealing with the Monophysite controversy (Schaff 2014, p. 2101).
6. Concilium Constantinopolitanum III (680) at Constantinople, dealing with Monothelitism (Schaff 2014, p. 2102).
7. Concilium Nicaenum II (787) at Nicaea, accepting Catholic image worship (Schaff 2014, p. 2102).
After this time, the Greek and Latin factions no longer joined together in councils.
"§67. Books of Ecclesiastical Law." (pp. 2103-2105).
Schaff reviews publications of ecclesiastical law which stem from the seven ecumenical councils, observing that the decrees of the councils resulted in numerous publications of orders from the councils or inspired by conciliar actions. He describes them briefly but with significant detail (Schaff 2014, p. 2103-2105).
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