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{{quote|It must be regarded as certain that the council which condemned Paul rejected the term '']''; but naturally only in a false sense used by Paul; not, it seems because he meant by it a unity of ] in the ] (so ]), but because he intended by it a common ] out of which both Father and Son proceeded, or which it divided between them, — so ] and ]; but the question is not clear. The objectors to the ] doctrine in the fourth century made copious use of this disapproval of the Nicene word by a famous council.{{sfn|Chapman|1911}}}} {{quote|It must be regarded as certain that the council which condemned Paul rejected the term '']''; but naturally only in a false sense used by Paul; not, it seems because he meant by it a unity of ] in the ] (so ]), but because he intended by it a common ] out of which both Father and Son proceeded, or which it divided between them, — so ] and ]; but the question is not clear. The objectors to the ] doctrine in the fourth century made copious use of this disapproval of the Nicene word by a famous council.{{sfn|Chapman|1911}}}}


==4th-century synods==
Most synods held during the fourth century were to treat the disputes that followed the ] controversy, and this ] for a long time remained in the hands of ]:

*The council of 332 deposed Bishop ], orthodox, accusing him of wooing a woman.
*At the council held in 340, ] was deposed by ]. The latter was only able to take possession under military force.

;Council of 341
The most celebrated convened in the summer of 341 at the dedication of the ], and is therefore called ''{{transl|grc|in encaeniis}}'' or dedication council. Nearly a hundred Eastern bishops were present, but the ] was not represented. The emperor ] attended in person.{{sfn|Rockwell|1911}} The most celebrated convened in the summer of 341 at the dedication of the ], and is therefore called ''{{transl|grc|in encaeniis}}'' or dedication council. Nearly a hundred Eastern bishops were present, but the ] was not represented. The emperor ] attended in person.{{sfn|Rockwell|1911}}


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The numerous objections made by scholars in past centuries about the canons ascribed to this council have been elaborately stated and probably refuted by ]. The canons formed part of the ''Codex canonum'' used at ] in 451 and are found in later Eastern and Western collections of canons.{{sfn|Rockwell|1911}} The numerous objections made by scholars in past centuries about the canons ascribed to this council have been elaborately stated and probably refuted by ]. The canons formed part of the ''Codex canonum'' used at ] in 451 and are found in later Eastern and Western collections of canons.{{sfn|Rockwell|1911}}

Other notable 4th-century synods:
*At the council of 344, the Patriarch of Antioch ] was deposed for incriminating in a plan to place a prostitute in the room of the Orthodox envoys in Antioch. In the creed adopted by this council (the Macrostich), the ] views found expression and turned against the Arians, the ] (like ]) and also against ].
*The synods of 358, 361 and 362 revealed and reaffirmed the predominance of the Arians. Bishop ] condemned both the Orthodox and the semi-Arians. ] was elected and it was believed that he was on the side of the Arians, who proclaimed their loyalty, despite some defections. When the Emperor ] (363) ascended the throne, a council was held there, in which the bishops agreed with the ], although they added, in the end, a semi-Arian declaration. With the rise of ], ] was convinced by Eudoxius to reunite to the bishops in Antioch and to try to retire the sentence that had been imposed on the ] ], which eventually was done in the synod of 364.
*In 368, a large number of Eastern bishops met in Antioch and left Arianism together. They nodded to the Nicene creed as it had been expressed by ] at the synod of Rome in 369 (that the Father, the Son and the Holy Spirit were of a single substance - ]).
*The synod held in 388 forbade any revenge for the murder of a bishop by the hands of the pagans.
*Another, carried out in 390, condemned the ].

==5th and 6th-century synods==
The synods of the fifth and sixth centuries served mainly to resolve theological controversies of their time:

*The council of 424 decreed the expulsion of ] from the city.
*The synods of 432, 447, 451, 471, 478, 481, 482, 508, 512, and 565 dealt with the various phases of the ] and ] controversy.
*A synod of the year of 445 issued a decision on the case of Athanasius, accused of improper conduct and brought to trial by the Patriarch of Antioch.
*Finally, a synod was held in the year of 542 on account of the ]'s controversies in Palestine.

==Later synods==
Next, the region fell under Muslim rule. Centuries later, during the period of Latin domination (]), two synods were performed there:
*In 1139, ] ], was deposed for having tried the complete independence of Rome and for the cruel treatment he gave to some clerics.
*In 1204, the ] ] decided some allegations about the ] in favor of the ] and against ], which was then placed under interdiction.


== See also == == See also ==
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Revision as of 23:03, 5 February 2018

Beginning with three synods convened between 264 and 269 in the matter of Paul of Samosata, more than thirty councils were held in Antioch in ancient times. Most of these dealt with phases of the Arian and of the Christological controversies. For example, the Catholic Encyclopedia article on Paul of Samosata states:

It must be regarded as certain that the council which condemned Paul rejected the term homoousios; but naturally only in a false sense used by Paul; not, it seems because he meant by it a unity of Hypostasis in the Trinity (so St. Hilary), but because he intended by it a common substance out of which both Father and Son proceeded, or which it divided between them, — so St. Basil and St. Athanasius; but the question is not clear. The objectors to the Nicene doctrine in the fourth century made copious use of this disapproval of the Nicene word by a famous council.

The most celebrated convened in the summer of 341 at the dedication of the Domus Aurea, and is therefore called in encaeniis or dedication council. Nearly a hundred Eastern bishops were present, but the bishop of Rome was not represented. The emperor Constantius II attended in person.

The council approved three creeds. Whether or not the so-called "fourth formula" is to be ascribed to a continuation of this synod or to a subsequent but distinct assembly of the same year, its aim is like that of the first three; while repudiating certain Arian formulas it avoids the orthodox term homoousios, fiercely advocated by Athanasius of Alexandria and accepted by the First Council of Nicaea (Nicaea I). The somewhat colourless compromise doubtless proceeded from the party of Eusebius of Nicomedia, and proved not unacceptable to the more nearly orthodox members of the synod.

The twenty-five canons adopted regulate the so-called metropolitan constitution of the church. Ecclesiastical power is vested chiefly in the metropolitan (later called archbishop), and the biannual provincial synod (see Nicaea I, canon 5.), which he summons and over which he presides. Consequently, the powers of country bishops (chorepiscopi) are curtailed, and direct recourse to the emperor is forbidden. The sentence of one judicatory is to be respected by other judicatories of equal rank; re-trial may take place only before that authority to whom appeal regularly lies. Without due invitation, a bishop may not ordain, or in any other way interfere with affairs lying outside his proper territory; nor may he appoint his own successor. Penalties are set on the refusal to celebrate Easter in accordance with the Nicaea I decree, as well as on leaving a church before the service of the Eucharist is completed.

The numerous objections made by scholars in past centuries about the canons ascribed to this council have been elaborately stated and probably refuted by Hefele. The canons formed part of the Codex canonum used at Chalcedon in 451 and are found in later Eastern and Western collections of canons.

See also

Notes

  • The canons are printed in Greek, and translated. The four dogmatic formulas are given by G. Ludwig Hahn.

References

  1. ^ Rockwell 1911.
  2. Chapman 1911.
  3. Hahn, §§ 153-155, cited in Rockwell (1911).
  4. Hahn, § 156, cited in Rockwell (1911).
  5. See canons 3, 4, 6.
  6. By Mansi ii. 1307 ff., Bruns i. 80 ff., Lauchert 43 ff.
  7. By Hefele, Councils, ii. 67 ff. and by H. R. Percival in the Nicene and Post-Nicene Fathers, 2nd series, xiv. 108 ff.
  8. Bibliothek der Symbole, 3rd edition (Breslau, 1897), 183 ff.; for translations compare the Nicene and Post-Nicene Fathers, 2nd series, iv. 461 ff., ii. 39 ff., ix. 12, ii. 44, and Hefele, ii. 76 ff.
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