2 Ecumenical Cathedral in Constantinople. Second Universal Cathedral

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The Imperial Sacra on the convening of the Cathedral in Constantinople, the text of which was not preserved, was published by the Holy Emperor Theodosius of the Great Spring 381 years. The bishops of the eastern provinces were invited to the Cathedral, which he ruled. In the West of the Empire, Grazian ruled, and the sole jurisdiction of Feodosia to the Western provinces did not apply. 150 bishops came to the cathedral. Initially arrived the charters of Orthodox communities from Syria, Asia and Thrace; Later, when the cathedral acts have already begun, bishops who arrived from Egypt led by Timothy Alexandria, as well as from Macedonian, among whom Asholiya Fesaloniysky first. Among the participants of the cathedral were St. Cyril, who held the Jerusalem Department since 350, the successor of Vasily Vasily in the Kaesarian Department of Elladius, the saint Vasily brothers Grigory Nissky and Peter Sevastiy, as well as Akaki Verrysky, Amphilochiy Iconian, Optim Pisidian, Diiodor Touriski, Pelagiy Laodicean Esidorsky, Isidore of Kirsky and Melitsky jersey. Also, 36 bishops of Dukhoboretsev, or pneumatomians, who were considered followers of Macedonia, were also arrived in Constantinople, led by Elexia Kizic and Marquian Lamnskysky. Negotiations with them of adherents of the Nicene symbol and the teaching on the self-breath of the Holy Spirit, the father and son did not give results, and Macedonian, who left the cathedral, left the capital.

The cathedral opened in May 381 years. At his first meetings, the Saint Antioch Reloets was chaired. The Emperor Feodosius, who was present at the opening of the cathedral, once saw him in a dream and, as the Blessed Feodoritus tells, "announced that he did not tell him who between them Metople: he wanted himself, recalling his dream, learn this her husband. And indeed, only the whole suggestion of the bishops entered the royal chambers, Feodosius, leaving all the others, straight went to the Great Melo and, as a loving father's son, first enjoyed his opposition, then hugged him and began to kiss him eyes, mouth, chest, Head and ... hand. At the same time, the king told him his dream. He also found all others and asked them as fathers, to judge the proposed affairs. " At the very beginning of the Cathedral acts, the case was considered about the ordination at the Konstantinople Department of Maxim, and it was recognized as illegal and invalid.

Holy Mereti, who has achieved old years, at the very beginning of the Cathedral acts moved to the Lord - the relics of which were with the honors sent to his cathedral city - Antioch. The new Chairman of the Council of the Fathers elected St. Gregory Theologian. But here the bishops from Egypt led by Timothy Alexandria arrived in the capital. And at the cathedral immediately raised the question of replacing the Anti-Coast Department. The successor of the Meltyo, those present at the Cathedral of the Bishops of Syria elected the Antioch presbyrator of Flavian; This choice, however, caused objections from the Egyptian fathers, on the side of which, as it became known to the Council, stood Damas Roman, Amvrosiy Mediolsky and other Bishops of the West, which, although they entered communicating with the mellows, insisted, however, on In order to at least now, after the death of the tomb, the only legitimate bishop of Antioch was recognized by Peacock, but for the Cathedral majority this option was unacceptable. Disputes acquired a fierce character. Gregory Theologian, commenting on them, wrote: "A lot was conspite and from the other hand, a lot was suggested for reconciliation, but a lot has served to increase evil."

All souls seeking to restore the church world between the eastern novionics, which belonged to and he himself, on the one hand, and the Egyptian and Western Staronikers - on the other, the saint made an unexpected proposal, which was contracted with the mood of most of the cathedral fathers who resolutely supported Flavian's candidacy Just as they previously supported Grigory himself against Maxim illegally supplied to his place: "Let the throne be given to the power of the one who owns them left ... Let it decide the old age and the common and the common limit for all of our kind. He (Peacock. - prot. V.Ts.) leaves where it wishes for a long time, betraying his spirit to God who bestowed him; And by the unanimous consent of the entire people and wise bishops, with the assistance of the Spirit, then we will give the throne to someone else ... yes she finally subsides ... this storm, the exciting world! " . Many participants in the cathedral, such a proposal was perceived almost as the transition of a former like-minded person to the enemy camp: "I said so; And they shouted every one; It was the same thing that the flock of the checkkin, gathered in one pile, a brown crowd of young people ... whirlwind, club raising, raging winds ... They were like an OS, who rushed back and here and suddenly everyone rushes right in the face. But also a power collection of elders instead of leisuring young, they followed. " One of the opponents of the concessions to the Egyptian and Western bishops, which was suspected of supplying St. Gregory, to leave a peacock on the Antihihian department before him, as it was possible to assume, the death was not unhappy in his age, which was "needed ... so that our affairs tend to teach together with Sun, there is a perceiving beginning, where God sent us under the plenty of the curtain, "in other words, de Oriente Lux. Saint Gregory This argument from astronomy did not even want to take seriously.

Faced with a misunderstanding and distrust that went from the fathers who represented both parties - Eastern and Egyptian, who retained the former prejudice against him, because of which was at one time a failed attempt was made to replace him with Maxim Cynika, - Saint Gregory asked him to dismiss him on peace . Neither the fathers of the cathedral nor Emperor Feodosius did not hold him, and the saint turned to the farewell to the fellows with the words: "I read the question about the secondary ... Ascertain your thoughts to what is more important, connect, close, finally, mutual love bonds. How long will we laugh at us as the people of non-scientifics who have learned to one only - breathe quarrels? Serve with diligence to each other to communicate. And I will be a prophet ion, and although it is not guilty of a bora, sacrificing to the saving of the ship ... Any hospitable whale will give me a refuge in the sea depths ... I was not happy when I was appreciated to the throne, and now I am voluntarily somewhat. I am convincing me and bodily state. One duty - death; Everything is given to God. But my concern about you is the only thing, my Trinity! .. Goodbye and remember about the works of my! " . In June 381, the saint retired from Constantinople in his native Nazianz.

And on the cathedral began to be discussed for the metropolitan department. At the suggestion of the Diodorus of the Taminsky, with the consent of the emperor, the head of the Constantinople church was elected an elderly Senator Netary, who had the position of the Prett of the capital, who had not yet adopted the sacraments of the Baptism, so after his election he was, like an amvelone Mediogenian, first baptized, and then ordained sequentially in three degrees of priesthood. Netary and became then the third chairman of the Ecumenical Cathedral.

The most important act of the cathedral was the adoption of the new Symbol of Faith, literally the Orthodox Church, the Orthodox Church, the Orthodox Church: "Believe (Pishmen) in the One God of God, Almighty, the Creator of the Sky and the Earth, visible to everyone and invisible. And in the one-piece of the Lord Jesus Christ, the Son of God, the only beefish, and from the Father Born himself before all century; Light from the light, the god is true of God is true, born, is irrelevant, the father is unique, right away. We are for the sake of a person and our sake of salvation of Szedshago from heaven and embodied from the Spirit of Holy and Mary of the Virgin, and in the smallest. Crucifago the same as Pilate Pilate, and suffering, and buried. And resistant on the third day by Scripture. And it is worthwhile to heaven, and the stern father's father. And Paki Supilo with Glevai Sudiuti Alive and Dead, the Eagle Centers will not end. And in the Spirit of the Saints, the Lord, the life-gate, and from the father outgoing, and the Father and the Son of Spoklans and Svalivim, Glagolavsha, the prophets. In one, the Holy, Cathedral and Apostolic Church. We confess (omnologewoman) a single baptism in leaving sins. Tea (prospect) Resurrection of the dead, and the lives of the future century. Amen".

Based on this presentation, faith lies a nice symbol, which, however, was subjected to a minor editing: from the new symbol, the expression on the birth of the son "from the essence of the Father" was eliminated, and on the other hand, it was replenished with a more detailed presentation of the Holy Spirit, about his emergence From the father and the "spolards" and "lucidity", in other words - even inquisition with two other divine hypostasi. The new symbol included were the confession of faith in the Holy Church, the doctrine of the uniformity of the baptism and the coming universal Resurrection and eternal life. According to the remark of the Archpriest Valentina Asmus, the "proximity to the symbol of the II of the Ecumenical Cathedral of the Symbol of the Jerusalem Church is reconstructed, as it is reconstructed by the text of the acceleration conversations of St. Cyril Jerusalem", in which, however, unlike the Noke symbol, did not contain the term "unique" - In the 360s, Cyril, like Vasily Ankir and St. Melo, belonged to supporters of the teachings on "submissions", which gave a render of the church historian Socrates to notice that by the time of the cathedral he "repaired and became an unuse."

The II Ecumenical Cathedral belongs to seven rules. They, however, were originally, on the cathedral itself, are compiled as separate canons. Fathers of the Cathedral issued the message of church-disciplinary content, which later, at the beginning of the VI century, was divided into four rules. As for the last three canons, the origin of them is such. In 382, \u200b\u200bthe bishop cathedral was held in Constantinople, in which most fathers II of the Universal Cathedral participated; It discussed the question of the relationship between the eastern churches with the Church of Rome in the context of the recognition of the universal status of the Cathedral of 381 years. It was this cathedral that published two rules that were included in the canons of the II of the Ecumenical Cathedral as the 5th and 6th. The 7th rule is an excerpt from a message directed from Ephesus Nestoria Constantinople in 428. After condemning a nonsense of the III, the Universal Cathedral for obvious reasons, the odious name of the addressee was removed from the message. But why did this text from the Canonikon of the Ephesus church turned out to be included in the rules of the II Ecumenical Cathedral? Perhaps because he continued the topic of the 1st rule of this cathedral. These three canon (from the 5th to 7th) were not included in the ancient Western collections. Recognizing that the 3rd rule was published by the Konstantinople Cathedral himself, the Roman Church nevertheless rejected him; The reason for this is obvious - it is associated with the fact that the status of the Constantinople church was elevated with this canon, but later Rome had to recognize the place of the Constantinople in the Universal Diptyja established by this rule.

In the 1st rule of the Cathedral, the immutability of the Symbol of the Faith "Three hundred to eighthest Fthers, formerly on the Cathedral in Nikai, which is in the Viphini," and indulge in any heresy, diverging with this symbol, and then follows the list of these heresses: "Enember, Anomeev, Arian , or Euddoxian, semiarian, or Dukhoboretsev, Savellyan, Markellian, Fotinian and Apollyniarian. " One of these heresies - Savellyan - arose long before the I of the Nicene Cathedral, in the first half of the III century, and its essence was to negate the Hintasic Difference of the Father from Son, as a result of which she in the West received the name of the Patriassian Yersi, in other words, logically follows from Savellyan theology The conclusion that not only the Son of God was injured on the cross, but also the Divine Father. This heresy is typologically not connected with Arian, and Just Aryan accused of their opponents who defended the Orthodox doctrine of Son's seignness, in Hidden Savelianism. The reason for such accusations gave really incorporated to the Savelianism of Markell, a former opponent Arian and considered himself like-minded Athanasius the Great, and even more his student of Fotin. Itselves Ariana in this rule is marked with the name of the extreme supporter of this heresy of the Enomy, the followers of which were called the anomaces, since, going further Aria in evading the truth, they taught about the shortcomings of the Son Father, as well as Evdoxcia, had a person's bishop of Konstantinople . The name "Pedarian" in historical works is often used in relation to moderate Arians who have learned about the likeness or even silence of the Son Father, but in this rule It is denoted by the so-called Dukhobors, or followers of Macedonia, who denied the Hipostasic Being of the Holy Spirit and its unique father. Finally, Apollinal Yerez, convicted by fathers II of the Ecumenical Cathedral, applies no longer to Trinitarian theology, but to Christological Dogmat, which became the main theme of the subsequent Ecumenical cathedrals, starting from the III.

In the 2nd rule II of the Ecumenical Cathedral, we are talking about the inviolability of canonical territorial borders between the churches: "Regional bishops do not extend the ongoing authorities on the church outside the world's own region and do not mix churches." In it, for the first time in the language of canons, larger local education are mentioned than church regions headed by Metropolitans, which it was about the rules of the I of the Universal Cathedral. These areas were named by dosaceses. Their appearance on the eve of the II Ecumenical Cathedral is associated with the development of administrative division of the Roman Empire itself, since the church organization was consistently applied to the administrative division of the empire. In the 2nd rule, diceses are mentioned only by one prefecture - the East: "Alexandrian bishop yes manages the Tokmo churches by Egypt; Episciplies Eastern Yes command the Tokmo in the East, with the preservation of the advantages of the Antioch Church, the rules of Nicheski recognized; Also, the bishops of the region of the Assegian yes, they press Tokmo in Asia; Bishops Pontic Yes, have in their jurisdiction of the Tokmo Pontic region; Thracian Tokmo Frakia. " Regarding the churches outside the Empire, "In the Ingrement Peoples", the Cathedral decided to preserve the former order - "who was observed by the coming of the Fathers," which was that the churches in Ethiopia were under the jurisdiction of the Alexandrian bishops, the church within Iran, behind the Eastern Boundies of the Empire, - In the jurisdiction of the Antioch throne, and the Church of Eastern Europe depended on the first bishop of Frakia, who had a department in Heraclia.

The 3rd rule sets a place in Diptyja Bishop Constantinople. It says: "Constantinople bishop yes has the advantage of honoring the Roman bishop, because Grad is there is a new Rome." It is known that in Rome, the inequality of honor of the department is not associated with the political importance of cities, but with the apostolic origin of communities, and therefore, the Roman, Alexandria and Antioch churches, based on the apostle Peter and his student Mark, were put in the first places in Diptyja. In this regard, Roman bishops over the course of several centuries stubbornly resisted the elevation of the metropolitan department of Constantinople. But the 3rd rule II of the Universal Cathedral speaks unequivocally about political and, consequently, historically transient bases of the elevation of thrones. The civil position of the city determined according to this canon, his place in Diptych.

Rome rejected in ancient times and rejects the political condition of the rank of the Church Department. The appearance of this doctrine is explained by the peculiarities of the church history of the West. As I wrote P.V. Gidulianov, "Due to the lack of communities in the West, based on the apostles, in view of the fact that the only such community was Rome, the primary position of the Roman bishop was removed from the foundation of the Roman Church by the apostles and especially Peter, Prince of Apostles." As for the East, it is not applicable to it: the origin of the Corinthian Church is not less venerable than the origin of the Church of Alexandria; Meanwhile, Corinthian bishops never claimed an equal honor with the Alexandria department. However, the trend common in the East explain the church rank of the department's political position of the city is quite applied to the West: Rome is the first-heartal capital of the empire, Carthage - the capital of Africa, Ravenna - the residence of the Western Roman emperors. Thus, the eastern point of view, directly expressed in the 3rd rule, has all the reasons to attach to general terrorism significance.

In the 4th rule II, the Ecumenical Cathedral rejected the validity of Maxim Maxim to the Konstantinople Department, occupied by the Saint Gregory Theologian: "On Maxima Nihi and about the impetuousness of them in Constantinople: Maxim was not or not there is a bishop, nor for whatever There was a degree of a clearing, and the one who was pretended for him: everything is insignificant. " The canonical principle that can be derived from the text and the context of the 4th rule is, first of all, in the fact that it is unacceptable to the same department to hold two or more bishops, and therefore, to the legal liberation of the department as a result of death, dismissal on peace, Transfer to another department or deposit on the court who occupied her bishop of supplying other persons to her, invalid and insignificant.

5th Rule II of the Universal Cathedral, which reads: "Regarding the Western scroll: acceptable and in antioch, confessing the one of the deity of the father, and the Son, and the Holy Spirit", - was interpreted differently. "The scroll (or tomos) of Western" is one of the dogmatic documents, but what exactly the document is speaking in it, various judgments were expressed on this issue. In the interpretation of the zonars and Walsamon, in Canon we are talking about the "confession of the faith" of the Sardiysky Cathedral of 343 years, which included the advantage of Western fathers and the materials of which in the original were drawn up in Latin. But most of the modern scientists do not share this point of view, mainly because the Antioch church is not even mentioned in the definitions of the Sardiy Cathedral, besides, there is enough to flow between the Sardiysky and II Ecumenical Cathedral for a long time - 38 years; Thus, it would be too late reaction. In accordance with the interpretation of the circumstances, which caused the composition of the 5th Rules, which were given by Bevergia, Valnesia, Heple, Bardi, as well as Orthodox canonists, Bishops, Nicodematic (Milashais) and John (Sokolov), Archbishop Peter (L'Yuille), in the rule we are talking about events who took place with Damas dad. In 369, the Cathedral was held in Rome, which set out his confession of faith, condemned the bishop of the Medialyan Avcente, the main defender of the Arian Yressee in the West, and sent a message to Antioch, asking for the eastern fathers to express his judgment about this confession. Antioch has been agreed with this confession. This was done on the Antioch Cathedral of 378, as Bishop believes Nicodems (Milash), or at the Cathedral of 375, in accordance with the opinion of Archbishop Peter (L'Yuille), who at the same time notices: "Fathers of the Constantinople Cathedral of 382 years old, adopted Tomos, approved already In Antioch, they sought to show the unity of faith with the West, however, in the text of the 5th rule, we should not see the manifestation of any openness against Peacock and its grouping ... For the fathers of the Cathedral of the Cathedral of 381, the correctness of the supply of Flavian was beyond any doubt what appears from their cathedral Messages ... Rome decided to recognize Flavian only about 398. " In this case, the Archbishop Peter (L'Yuille) hesitates mainly with F. Kavaller and G. Bardi, who, however, expressed a more careful point of view on this issue, believing that the Eastern was not ready to recognize how to insist in the West, the illegality Supplies of tapes, but expressed in the 5th rule the readiness to take those Pavalians who will join Meltelians.

The 6th rule is extremely important for the Church Court. In it, first of all, the criteria for which the person applying to the Bishop Prosecutor must be configured or as an plaintiff with a complaint against the bishop to the church court. In this regard, the rule distinguishes complaints and accusing a private nature, on the one hand, and accusations of the commission of church crimes on the other. Complaints and accusations of a private nature, in accordance with this rule, are accepted independently of the church status of the prosecutor or the plaintiff: "If someone will bring some kind of one to the bishop, that is, a private complaint, somehow in the claims of the estate, or in a different any crazy From him, not true: with such accusations, do not take into telling the facial of the prosecutor or the faith of him. Approves in every way and the bishop's conscience to be free, and announcing it offended to gain justice, whatever faith it is. " But if we are talking about the accusation of the bishop in the commission of church crimes, then this canon is not allowed by accepting it from heretics, distributors, the organizers of illegal gatherings (dumbstones), the erupted clerics, which are serviced by the laity, as well as those under the Church Court and not yet justified . Complaints and accusations of bishops are served, according to the 6th rule, the regional cattle, that is, the Cathedral of the Metropolitan district. In the event that the decision taken by the regional cathedral does not satisfy the prosecutor or the plaintiff, he can apply the appeal of the "greater Cathedral of the Bishops of the Large region", in other words, the Cathedral of the Diocese, in the East at the time of the II of the Ecumenical Cathedral, were Asian (with the center in Ephesa ); Pontico with the capital in Caesarea Cappadocyan, Thracian (centered in Heraclia), in whose territory Konstantinople was also located, as well as Syrian (with the capital in Antioch) and Egyptian with Libya and Pentapole (the main city - Alexandria). In addition, the 6rd rule categorically revealed to file complaints on the bishops and the appeal of the king, the "worldly chiefs" and the Universal Cathedral. The rule has another remarkable position corresponding to both the nature of the church legislation and the norms of Roman law: the prosecutor in the case of proven slander itself is subject to the responsibility, which is provided for the crime, in which he accuses Bishop: "... but they may not be insisted on His accusation, as in writing, putting himself under the fear of the same punishment with the accused, if, for the production of the case, turned out to be slandering on the accused Bishop. "

The 7th rule affects the topic of joining the church of former heretics and splitters. According to this rule, Eneborne, Montanists, called "Frigami", Savellyan and "All other heretics ... Accompanied Paganniki" - through baptism; And Ariana, Macedonian, Novaciana and Savvatian (followers of Savvatiya, separated from Novacian), the third and apolinarians - through the anathematization of their own heresy and worldware. May cause bewilderment that fathers II of the Ecumenical Cathedral not only Dukhoboretsev-Macedonian, but even Arian decided to take without baptism. This is probably due to the fact that Ariana did not distort the cordless formula, but the fact that the extreme Ariana, blasphemously named her son created and the inherited Father, by the time of the II of the Ecumenical Cathedral, was degenerated into the Enomevian sect, for whom, when moving them in Orthodoxy, the Cathedral I envisaged the crossing, because I put them on a par with the pagans, and Eusevia Nikomidia was considered the Ariana named after Ariana, and later Akakia Kaesariovsky, who confessed his son to such a father.

On July 9, 381, the Universal Cathedral sent the Emperor Theodosius of the Message, in which he asked him about the approval of the Cathedral Resolutions. On July 19, the Holy Feodosius approved the Cathedral Decisions, thereby giving them the power of state laws, and on this basis by its edict of July 30 commanded "to transfer all the churches to the bishops who confess one greatness and strength of the Father, Son and the Holy Spirit, one glory and one honor and consisting in communicating with nectaria in the Constantinople church, in Egypt with Timothy Alexandria, in the east with Pelagia Laodician and Diodoronia Tedinsky, in the Asseagide Diocese with Amphilochiye Iconian and Optim, Bishop of Antioch Pisidoyskaya, in the Diocese of Ponta with Eldema Cappadocyan, Spray Melitsky and Grigory Nis , in the Mysies and Scythia with Terentia, Bishop Tomsk, and Martyriya Markanopol. All who do not come into communicating with these bishops, as explicit heretics expel from churches. " In Edicte Feodosia, the most important department in the east is not mentioned in the East - Antioch, and it was done by an obvious reason: the question of her substitution - who should be held: Flavian or Pavlin - remained open for the emperor; He waited for the Cathedral approval of the candidacy. It is important that, unlike the Edict of 380, in which the criterion for the catholicity of local communities was announced canonical communication with the thrones of Rome and Alexandria, here the Roman department is not mentioned at all.

In the chirms of Syria, Asia and Frakia, the Constantinople Cathedral recognized the universal initially. The Ephesian Cathedral, on the course of which he had a decisive influence of the charter of the Alexandrian Church of St. Cyril, did not mention the Cathedral of 150 fathers, but his symbol and his canons contain references in the acts and regulations of the Chalkidon Cathedral. In Rome, the recognition of the universal dignity of the Constantinople Cathedral of 381 years old, according to the composition of really extremely east, refers to a later time - this happened already with a dad of the hormound at the beginning of the 6th century.

Second Universal Cathedral held in 381 and tried the victory of Orthodoxy, won in 325 on.

In difficult years, after the adoption of the Nicene Symbol of Faith, the Arian heresy gave new shoots. Macedonium, under the guise of the fight against Heres Savellian, who taught about the merger of the IPostasi Father and Son, began to use the word "submitted" to the Son to Father. This formulation was also dangerous by the fact that Macedonium exhibited himself as a fighter with Arians who used the term "similar to the Father." In addition, Macedonian is a semi-garden, incorporated depending on the situation and the benefit to Orthodoxy, then to Arianism, Hooli and the Holy Spirit, claiming that he does not have unity with his father and son. The second heretic - the Ayia introduced the concept of "injury" and said that his father had a completely different creature than the son. His disciple Enemy said about the hierarchical subordination of the son of the Father and the Holy Spirit. All those who came to him, he crossed in the "death of Christ," rejecting baptism in the name of the Father and the Son and the Holy Spirit, the Savior himself.

The third heresy was born out of the teachings of Valen and Ursakia at the Arim Cathedral. They tried to deceive Orthodox bishops, proclaiming that the Son of God from God and is similar to God to the Father, and not a creation, as Ariana is taught. But under the pretext that the word "being" is not in the Holy Scriptures, heretics offered not to use the term "unique", in relation to the Son to Father. In addition to these three main heresies, there were many and other falsehoods. Yeretik Apollinaria said: "The flesh of the Savior, taken from the sky from the pub of his father, did not have a human soul and mind; the absence of the soul fills the Word of God; the Divine remained dead in the continuation of three days."

For the chunk of Yeressyarkhov, the Holy Tsar of Theodosius The Great (379-395) convened a universal cathedral in Constantinople, which attended 150 bishops. The confession of faith approved at the Roman Cathedral of the Fathers was proposed for consideration on the Roman Cathedral, which the Holy Damas Pope sent to the Bishop of Antiochian Pavlin. After reading the scroll, the Holy Fathers, rejecting the false coating of Macedonia, unanimously approved the apostolic doctrine that the Holy Spirit is not a service being, but the Lord Lord, from the Father Outgoing, with the Father and Son Schoblable and Suslim. For refutation of other hereses: Eneborne, Arian and semiarian, the holy fathers confirmed the Nicene symbol of Orthodox faith.

In the symbol, adopted by the I Ecumenical Cathedral, did not mention the divine dignity of the Holy Spirit, because there was no dudgetary heresy. Therefore, holy fathers II of the Ecumenical Cathedral added to the Nicene symbol of 8, 9, 10, 11 and 12 members, i.e., they finally formulated and approved the Niko-Tsareghad Symbol of Faith, which is written and now the entire Orthodox Church.

The Second Universal Cathedral, in addition, established the forms of the Church Court, determined to take into communication through the sacrament of the world-formation of repentant heretics, which were baptized in the name of the Holy Trinity, and to take into the sacred saint immersion.

(Memory on January 25 and 30) The following statement of Orthodox faith was given in his word in his Word: "The initial start and existing with the beginning is one of God. But the originalness or unbound is not the nature of the original. For any nature is not determined by the fact that it is not there, But what it is: it is a position, not a denying of the existing one. And the beginning, the fact that it starts not separated from the original, for it is not the principle for him, as for the first to be initial; because it only belongs to the nature , not there is the very nature. And there is nothing wrong with the beginning, as the same as they. The name is the original - father, the beginning - the Son, sulking along with the beginning - the Holy Spirit; and the nature of three united God. The unity is the father from whom and to which they erect, without merging, and rising with him, and not divided between them, no time, no want nor power.

The convening of the Second Vatican Cathedral is one of the most important events in the newest history of the Catholic Church. This publication reflects the period of preparation of this large-scale event, and also covered its move: a brief overview of all four sessions of the Cathedral and the closing ceremony is given.

Pope John XXIII January 25, 1959, 3 months after his election to the throne, in the Roman Basilica of St. Paul (San Paolo Fori Le Mura) for the first time made the official announcement of his intention to convene a new Universal Cathedral of the Catholic Church. The main tasks of the cathedral, he called the return to the ancient forms of the presentation of the creed, the streamlining of church discipline, the revival of religious life, and also allocated an ecumenical aspect.

Preparation period

In early February 1959, the text of the Pope speeches dated January 25 was transferred to the Cardinal College members. After that, responses and suggestions regarding the subject of the cathedral began to enter Rome. To summarize all wishes and proposals on May 17, 1959, an estimate of the Commission (PPCs) was established. Its chairman was appointed a prefect of congregation on emergency church affairs, Secretary of State Vatican Cardinal Domenico Tardini.

At the first working session of the prejudice commission that opened on May 26, 1959, it was stated that the convened cathedral focuses on the solution of the current problems of the Roman Catholic Church and does not aim to complete the doctrinal definitions of the I of the Vatican Cathedral. The official language of the convened cathedral is Latin. On June 18, almost 2,800 letters of prests and abbates, residence and titular bishops, nunters, vicariuses and apostolic prefects, the general rectors of fraternity and congregations were sent out.

By May 30, 1960, more than 2 thousand answers (VOTA) of the bishops classified by subjects and topics were received in the prejudice commission.

In Motu Proprio Superno Dei Nutu dated June 5, 1960, Papa John XXIII officially established the name of the Cathedral as the Second Vatican, identified his tasks, established a central preparatory commission, 10 preparatory commissions on various issues and 3 secretariat. I established the procedure for their formation (all members of the preparatory commissions are appointed by the Pope, the Chairman of each Commission - Cardinal).

For the preparation of the cathedral left for about three years. During the preparation, over 2 thousand church hierarchs from five continents were interviewed. Their proposals and considerations amounted to several dozen volumes. 70 documents were prepared for discussion on the cathedral. Tourists, journalists, radio and telecommattors came to Rome from all over the world. On March 19, 1961, Saint Joseph The wrap was proclaimed by the patron saint (patron) of the Vatican Cathedral.

On December 25, 1961, John XXIII was signed by the Apostolic Constitution of Humanae Salutis, dedicated to the problems of modern society, the crisis of his spiritual state against the background of material progress. To her, Pope substantiated the need to convene the "New Universal Cathedral" and announced 1962 a year to start his work. At the same time, Dad announced the first Vatican Cathedral closed. By the decision of 2 February 1962, announced the start of the work of the Cathedral on October 11, 1962.

June 20, 1962 held a final session of the Central Preparatory Commission. On August 6, 1962, Pope John XXIII signed Motu Proprio Appropinquante Concilio. In 70 articles of the Charter of the Vatican Cathedral (Ordo Concilii), the rules for holding meetings, ranks and the rights of the participants of the cathedral, the degree of participation in the Cathedral of the consultants-theologists and observers are not Catholics, the order of voting. The general guide to the Congregation General Guarantees was instructed by the Council of the Presidium compiled from the Cardinals appointed Pope. The 10 Cathedral Commissions established, each of which consisted of 26 members (16 was chosen by the Cathedral vote, 10 were appointed dad).

At the prejudice stage of the Council, various expectations began to appear from the work of the Cathedral and its results. The chicial apparatus, forming the composition of the preparatory commissions, sought to reduce the renewal of the Roman Catholic Church, declared by the Pope John XXIII, to a minimum, and the traditional provisions of the creed to preserve in integrity. From here there is the name of them "integrates", from Latin Integrum - holistic. Consultants of the preparatory commissions, supporters of the update (Jean Daniel, Yves Kongar, Henri de Lubak, Karl Raper, Edward Schillebeares) began to call "progressors."

The Orthodox East and especially the Russian Orthodox Church from the very beginning expressed a restrained position in relation to the Second Vatican Cathedral. This can be understood if we remember the mutual alienation of the Western and Eastern churches, which continued almost 1000 years. During this time, many differences have accumulated, due to which Orthodox, as well as Catholics, lost much. In this regard, the position of the Russian Orthodox Church was extremely careful even for the proposal to send an observer to the cathedral. The Russian Orthodox Church has given its restraint to understand the Roman throne that it does not find it possible to attend the Cathedral, which would combine an antarod mood with a hostile attitude towards the countries of the East. "

"During the centuries, Catholics thought that quite clearly represent their doctrine. The noncatolics did the same. Everyone explained his point of view, using his own terminology and considering only his opinion on things; But what was said by Catholics was poorly accepted by noncatolics, and vice versa. Using such a technique, no progress has been reached on the way to unity. "

The relationship between the atheistic state and the church was also a certain obstacle. The Russian Orthodox Church without a permitting sanction of the state in the international arena could not carry out any events. At that time, unwritten contractual agreements were existed between the Russian Orthodox Church and the Soviet state. From a church point of view, the possibility of Russian Orthodox participation in the Latin Cathedral was excluded. This was announced by His Holiness Patriarch Alexy (Simansky) at a meeting with Karpov in early April 1959. He said: "According to the existing canonical laws, the Orthodox Church has no right to participate in this cathedral, as well as to send their representatives as guests or observers, on the contrary, we have taken steps, said the patriarch that could inhabit the meaning of the cathedral. Thus, the Patriarchate intends to intensify its activities to approach with ecumenical movement by expanding contacts, participation in conferences as observers. " It seems that the Patriarch, as well as the entire Russian Orthodox Church, there was no desire to participate in the Cathedral, headed by Catholics.

Patriarch Alexy (Simansky) handed over to the Chairman of the Council of Karpov, that such actions of the Primate are dictated by the considerations of a purely church canonical nature, in the spirit of the traditional opposition of Russian Orthodoxy Rome. Karpov Georgy Grigorievich, Chairman of the Council for the Russian Orthodox Church, at the Council of Ministers of the USSR, on February 21, 1960, was replaced by Vladimir Alekseevich Kouroedov, the former party apparatus from the campaign department and the propaganda of the Central Committee of the CPSU, the secretary of the Sverdlovsk Committee of the CPSU. A pragmatic person who complied with unwritten agreements between the church and the state, gave way to the functioner who implemented the approved CPSU Central Committee an ideological line to deploy an anti-religious struggle.

Kurochedov on June 17, 1962, the Metropolitan Krutitsky and Kolomensky Nicholas (Yarushevich), chairman of the external church relations, and demanded his resignation from the post from the post. Metropolitan Nikolay (Yarushevich) 21 June resigned, on September 19, 1960 by the Resolution of the Sacred Synod, he was released from his church office. He died on December 13, 1961 after an unknown drug produced by a nurse.

Metropolitan Nikolai (Yarushevich) was replaced by Archimandrite Nicodemic (Rotovy), which was held on July 10, 1960 in the Bishop of Podolsky. With the arrival of the bishop of Nicodemus radically changed the concept and conduct of the Foreign Policy of the Patriarchate.

Dad attached the exceptional value of the presence at the Cathedral of Observers from the Russian Orthodox Church. The first contact with the representative of the Russian Orthodox Church in August 1962 was installed at the University Country of Paris. There were meetings of the International Council of Churches. The Vatican Secretary of the Commission for Assistance to the Christian Unity Cardinal Willebrands spoke with the Lord with Nicodemus about the coming cathedral. The latter expressed regret that there was no invitation to Moscow. The Vatican sent an invitation for all Orthodox churches, but it was sent to the name of Constantinople Patriarch. Latinians were confident that this is enough, based on their own experience.

Orthodox alien rigid centralization. The Russian Orthodox Church has autochefali. Therefore, our patriarchy wanted to negotiate with the Vatican directly. It turned out that the Kremlin could agree to the presence of observers of the Russian Orthodox Church at the second Vatican Cathedral, if the Vatican could guarantee that this cathedral would not become an anti-school forum. The second contact with the Vatican about observers at the Council took place on August 18, 1962 in France in the house of small sisters of the poor in Metzetz - it was a large garden surrounded by the walls. At this meeting, Archbishop Nicodem and Cardinal Vylebrands agreed that if the cathedral would not condemn communism, but will focus on the struggle for the universal world, it will give the opportunity to be present invited from the Moscow Patriarchate.

In September, a few weeks before the opening of the Cathedral, the Roman Catholic Church sent the secretary of the Secretariat to the Secretariat to facilitate the Christian unity of Monsenser Willebrands to Moscow. During his stay in Moscow from August 27 to October 2, 1962, Willebrands outlined the purpose of the trip: "Inform the Moscow Patriarchate about the preparation of the II of the Vatican Cathedral, the stages of this training, as well as the tasks of the cathedral, issues scheduled for permission and the Cathedral Procedure" .

The result of this visit was a change in the positions of our church in relation to the Vatican Cathedral. At the invitation of the Chairman of the Secretariat to promote the Christian unity of Cardinal Bea, the His Holiness Patriarch of the Moscow and All Russia of Alexy and the Sacred Synod on October 10, 1962 were determined to send to the II Vatican Cathedral as its observers: the acting representative of the Russian Orthodox Church at the World Council of Churches of Professor of the Leningrad Spiritual Academy Archpriere Vitaly Borovoy and Deputy Head of the Russian Spiritual Mission in Jerusalem Archimandrite Vladimir (Kotlyarov). It was adopted "The Regulation on the observers of the Moscow Patriarchate at the Vatican Cathedral", according to which they were "regularly, at least once a week, report on the current work of the Cathedral of the Chairman of the OSDS," accompanying his reports by the print materials of the Vatican Cathedral, current periodic and publications. The observer was also charged with the duty "if necessary, a certain position of the Moscow Patriarchate was also imposed on the relevant instances of the Roman Catholic Church." On the same day, the Resolution of the Presidium of the CPSU Central Committee was given an agreement to send as observers of representatives of the Moscow Patriarchate to the Vatican Cathedral.

The presence of Russian observers at the Cathedral attracted all the attention. In addition, 86 official delegations from various countries and from different international organizations attended the opening of the cathedral.

At the first session, there were observers from the Russian Orthodox Church, Protopress Vitaly Borovy and Archimandrite Vladimir Kotlyarov.

At the second session of the Cathedral, Protopresswiter Vitaly Borovaya and Protopresviter Jacob Ilch.

On the third, Protopresswiter Vitaly Borovoy and the Associate Professor of Led Archpriest Livherey Voronov.

On the fourth, Protopresswiter Vitaly Borovoy and Archimandrite Juvenali (Porkov).

At the Vatican Cathedral, a delegation of observers from the Russian Orthodox Church abroad was also attended: Bishop Geneva Anthony (Bartoshevich), Archpriest I. Trojanov and S. Grotov and a delegation from the Holy Sergievsky Theological Institute in Paris - Rector of Bishop Kathan Cassian (disorders) and Aruters A . Smeman.

First session of the cathedral

On October 11 at 8 o'clock in the morning, the first session of the XXI Universe was opened in the solemn atmosphere in the sparkling lights of the Cathedral of St. Peter or, as they began to be called, the Second Vatican Cathedral of the Catholic Church. If only 764 bishop participated in the first Vatican Cathedral, two thirds of them are Europeans, now 3058 bishops and general rebels of monastic orders and congregations in mitra and magnificent medieval robes. This time Europe was represented by 849 cathedral fathers, America North and South - 932, Asia - 256, Africa - 250, Oceania - 70.

The delegations of 17 different noncatolic Christian churches were located near the lodges of Pope. Among them were representatives of the Russian Orthodox Church, as well as various Protestant directions.

10 members who presided over the turn were prescribed to the Presidium Pope. The meetings began with prayer, which was alternately uttered in Latin and Greek. Microphones were spaced everywhere, radio pastes were hung on the chairs, there were many other equipment, without which the cathedral fathers would be very difficult to implement their important event. The cathedral took place in the Basilica of St. Peter in Rome; 4 sessions, 168 General Congregations took place.

Entrance speech at the cathedral said Pope John XXIII. The speech lasted 45 minutes and got the name Gaudet Mater Ecclesia. Pope said that the task of the cathedral is not so much condemnation of delusions and the proclamation of anathema, how much is that the church wants to show mercy. It is necessary to guide the bridges of the human fraternity over the abyss of the ideological and political confrontation between East and West.

The first session of the Cathedral was to consider five projects: about the liturgy, the sources of the revelation of God, about the means of information, about unity with the eastern (Orthodox) churches and, finally, the draft structure of the church, which was called De Ecclesia and was one of the main topics of the Cathedral. Many disputes caused a discussion of the Liturgy scheme. It was about the reform of worship. The form of the Catholic Liturgy was approved by dad dad v in 1570 and from that time no longer changed. To make worship more affordable and understandable, the cathedral proposed a scheme with the simplification of liturgy. The speaker on this issue was Cardinal Ottaviani.

In the magazine of the Moscow Patriarchate, such an assessment of the first session of the Second Vatican Cathedral was given: "After the first session of the Cathedral, the importance of the Second Vatican Cathedral is already recognized by everyone, and, mainly due to those significant, even indigenous changes, which are scheduled not only in the inner life of the Catholic Churches, but also in its relationship with the outside world. "

Pope John XXIII fell ill, so followed the meetings of the cathedral on television. On December 4, he wished to speak at the cathedral. In his speech, he positively appreciated the work of the cathedral, supporting these progressors. Dad elevated in San Cardinal Archbishop Milan Giovanni Battist Montini - the future Pope Paul Vi. In it, John XXIII saw his successor. Cardinal Montini Pope asked to be above the cathedral discussions, while maintaining his impartiality in the interests of the unity of the Church.

On December 8, the first session of the Vatican Cathedral was closed. None of the documents discussed on it were adopted. On November 27, PAPA officially announced the opening of the second session of the Vatican Cathedral appointed on September 8, 1963.

To the question of the correspondent of the Italian radio and television P. Brani on the attitude of the Russian Orthodox Church to the Second Vatican Cathedral, the chairman of the Department of External Church Relations, Archbishop Yaroslavl and Rostov, Nicodem said: "The Russian Orthodox Church in the Spirit of Nelicomeric Brotherhum (1 Peter 1.22) responded to the invitation Send your observers to the first session of the Second Vatican Cathedral. Its observers were active in the course of the Cathedral discussions and showed a living interest in everything that could contribute to the future establishment of fraternal Christian relations with the Roman Catholic Church on the basis of mutual understanding and joint desire to contribute to the work of the world and the progress of humanity. "

After the death of Pope, Patriarch Alexy sent a condolence telegram in the name of Cardinal Chicikyani. "The Russian Orthodox Church and I will grieve deeply about the death of His Holiness Pope John XXIII. We cordially divide the sorrow of the church, lost in the face of the pope of his outstanding chapter and the first graduate. We believe that in the hearts of all people who seek to the world will forever the grateful memory of the zealous works of the world who have been conservation and strengthening peace on Earth will forever. We assume zealous prayers about the rest of the bright soul that has improped Holy Father In the last righteous refuge. " On June 17, 1963, on the day of the funeral of John XXIII, in the Cross Church of the residence of the Patriarch in Moscow, a memorial activist was committed at the new-promoted dad.

Newspaper Izvestia wrote: "None of the PAPs did not cause so many sympathies ordinary people During his lifetime and such a genuine grief after death ... The deceased Pope set the task to build a world without wars ... He performed this task in a new way and with great courage. "

On June 3, 1963, the end of Pope John XXIII followed, it caused discussions about the possibility of continuing the Vatican Cathedral. However, the new dad Pavel VI immediately after the election on June 21 in his treatment of URBI ET ORBI officially announced the intention to continue the work of the cathedral, moved the opening of the second session from 8 to September 29. On September 14, Pavel VI signed the appeal to the episcopate EUM Proximis and the letter Chorum Temporum.

Second session of the cathedral

At the opening ceremony, Pavel Vi said a word, some oral encyclical. In this speech, he formulated 4 topics that were subject to discussion on the Cathedral as a whole: the dogmatic doctrine of the church and the doctrine about the episcopate, the renewal of the Church, the restoration of the Unity of Christians, the dialogue of the Catholic Church with worldly and church organizations. Turning to noncatolic observers, Dad asked for forgiveness for the resentment, previously applied by Catholics, confirmed the readiness on behalf of all Catholics to forgive insults and their resentment caused by Catholics. Regarding the need to update the Catholic Church, Pope said: "The church is essentially a mystery. This mystery is connected with the reality of the hidden presence of God in the world. This reality is the most essence of the Church, and will always need new studies and disclosure of its essence. " For the first time, Pope announced the need to carry out the following sessions of the Cathedral for the final decision of all issues.

Pavel Paval VI appointed 3 new cardinals to the Council of the Presidium of the Cathedral (Poland Poland of Stephen Vyshinsky, Archbishop Genoa J. Siri and Archbishop of Chicago A. Majer). On September 8, PAPA established the Cathedral Committee on the press led by Archbishop M. J. O'Connor.

From September 30 to October 31, a discussion about the church project went. There were many discussion moments, in particular, this is the question of the establishment of married Diaconates, the introduction to the Constitution of the Teaching on the Virgin Mary and the question of the role of laity in the life of the Church.

During the public session on December 4, 1963, Pavel VI solemnly proclaimed the Sacrosanctum Concilium Constitution (about Sacred Liturgy) and the Inter Mirifica Decree (about the means of mass communication) adopted by the Cathedral. At the same time, the dad used the formula of Approbamus UNA CUM PATRIBUS, and not the right EX CATHEDRA, and thus the proclaimed documents received a disciplinary-advisory, but not a dogmatic character.

Third session of the cathedral

At the third session of the Cathedral on the proposal of Cardinal Xuancenes among the observers-Mijan attended by 16 women Catholichek. Pronounced at the opening of meetings Speech Pope Pavel VI concerned the main task of the session: the development of the teachings of the I of the Vatican Cathedral about the episcopate, nature and ministry of the bishops, their relationship with dad and Roman smoke.

The Lumen Gentium Constitution and two Unitatis Redintegratio decree (about Ecumenia) and Orientalium Ecclesiarum (about the eastern Catholic churches) were signed by Pap Pavel VI on November 21, 1964 at the closing ceremony of the third session.

On January 4, 1965, Pope officially appointed the opening of the fourth session on September 14, 1965.

On January 27, 1965, the decree "On Amendments to Chin Massa" was published. On March 7, in the Roman Church of all saints, Paul VI first made Mass on the "new" rite - face to the people, in Italian, with the exception of the Eucharistic Canon.

Fourth session of the cathedral

On October 28, 1965, on the occasion of the seventh anniversary of the election of the Pope John XXIII, it was decided to hold a solemn ceremony and a public session on which a vote and a solemn proclamation of 5 cathedral documents took place.

On November 9, 1965, Extrema Sessio's apostolic letter, directed towards the Forewing Cardinal Tisrera, Pavel VI reported that the closure of the Second Vatican Cathedral will be held on December 8.

End of work cathedral

After the Mass on the occasion of the end of the second Vatican Cathedral of Papa Pavel Vi, they spoke about the results of the cathedral. The joint statement of the Roman Catholic and Orthodox Constantinople churches was announced, which proclaimed that Pope Pavel VI and Patriarch Konstantinople Athenagor, for the development of "fraternal relations", who were confronted between churches, wished to eliminate "some obstacles" on the way of these relationships, namely Mutual Anathemas of 1054, and expressed mutual regret on "offensive words, unreasonable reproaches and decent deepening actions." After this statement, the Chairman of the Secretariat to promote Christian Unity Cardinal Bea read the Apostolic Message of Pope Paul Vi Ambulate in Dilectione "On the removal of excommunication from the Konstantinople Patriarch Mikhail I Cirlaria". In turn, the representative of the Konstantinople Patriarchate Metropolitan Ilipolsky and the company Meliton was announced Tomos Patriarch Athenagora about the removal of Anathema from Cardinal Gumbert and other papal legates.

On December 8, the closing ceremony of the Second Vatican Cathedral took place on the square in front of the Basilica of St. Peter. About 2 thousand Catholic bishops, representatives of nearly 100 states and about 200 thousand people were present on it. Dad said a speech in which he stated that no one is alien to the Catholic Church is not excluded and not far away. At the end of this speech, Bulla was announced on the official closure of the Cathedral and the decision of the Pope was declared about the establishment of the archive of the Second Vatican Cathedral.

To implement the Cathedral Resolutions on January 3, 1966, Pavel VI Pope announced Motu Proprio Finis Concilio. Created post-working commissions on bishops and diostez management, monasses, on missions, on Christian education, in the laity. And the Central Post-Commission Commission for the Interpretation and Interpretation of Cathedral Decreements, which involved in the coordination of all post-working commissions.

Superno Dei Nutu is the Higher Will of God.

AppRepinquante Concilio is an approaching cathedral.

Vedernnikov A. Position of benevolent attention (about the Second Vatican Cathedral) // Journal of the Moscow Patriarchate. - 1963. - № 2. - p. 62.

Rynne Xavier. La Revolution de Ean XXIII / Per. With Franz. - S.L., S.A. - p. 149.

Roccucci A. Russian observers at the second Vatican Cathedral // Second Vatican Cathedral. View from Russia: Conference Materials, M., March 30 - April 2, 1995 / Per. with Italian, Franz. - V.P. Gaiduk and others - M.: IVI RAS, 1997. - P. 93.

To stay in Moscow Monsenier I. Willebrands // Journal of Moscow Patriarchate. - 1962. - № 10. - P. 43.

Definitions of the Sacred Synod (on the preparation of the Roman Catholic Church of the Second Vatican Cathedral) // Journal of the Moscow Patriarchate. - 1962. - № 11. - P. 9-10.

See: Decree of the Central Committee of the CPSU No. 58/30 of 10.10.1962 // State Archive of the Russian Federation (GARF). Foundation 6991. OP. 1. D. 1942. L. 169.

Udovenko V. Historical Review of the relationship between the Russian and Roman Catholic churches: course essay. - L., 1969. - P. 286.

GAUDET MATER ECCLESIA - Mother Church Rejoices.

Nicodemus (Rotov), \u200b\u200bMetropolitan. John XXIII, Pope Roman: Master's Dissertationation: in 2 t. - M., 1969. - T. II. - P. 507.

Interviews Correspondent of Italian Radio and Television P. Branzy May 29, 1963 / Interviews - Answers: Nicodem, Archbishop Yaroslavl and Rostov, Chairman of the OSDS MP, Interviews - Questions: Brincen P., Correspondent of Italian Radio and Television // Journal of Moscow Patriarchate. - 1963. - № 7. - P. 11.

Message about the death of Pope John XXIII. Ibid.

Speech at the Second Vatican Cathedral / Sost. Kyung and others - New Jersey, B.G. - P. 15.

Inter Mirifica - from among the striking.

Approbamus Una Cum Patribus - approve with the fathers.

Lumen Gentium is the light of nations.

Unitatis Redintegratio - restoration of unity. See: Resolution of the Vatican Cathedral of Ecumenia. Second Vatican Cathedral: Documents. - Typis Polyglottis Vaticanis, 1965. - 22 s.

Orientalium Ecclesiarum - Eastern Church.

The Second Universal Cathedral, Constantinople I-th, took place under the Emperor of Feodosia I-M Great, in 381, first chaired by the Metlethy of the Antioch, then the famous Naziazine, famous in the church under the name of the theologian, finally, nectaria, the successor of Grigory at the Konstantinople department. This cathedral was gathered against the Constantinople bishop Macedonia and his followers of the semiarian-Dukhobort residents, who considered the son only with a sophisticated father, and the Holy Spirit of the first creation and a tool of the Son. The Cathedral also meant the anomeev, followers of Ayia and the Enomy, who did not teach the son who was not like a father, but another entity with him, the Fotina followers, resumed Savellyanism, and Apollinaria (Laodician) who were taking that the flesh of Christ, brought from his sky Father, did not have a reasonable soul, which the word deity replaced. Reweli, who connected jealousy to Orthodoxy with the spirit of Christian meekness, died shortly after the opening of the cathedral. The death of him gave a spacious passion, who forced Gregory Naziazine to refuse not only participation in the cathedral, but also from the Constantinople department. Gregory Nissky remained the chief figure of the cathedral, the husband, who joined the extensive scholarship and the high mind with the exemplary holiness of life. The cathedral approved an indisputable symbol of Nicene; In addition, he entered the last five members to him; Where the concept of uniformity is common in the same power of unconditional meaning and on the Holy Spirit, contrary to the heresy of Dukhoboretsev, erected by Macedonia, Bishop of Constantinople, with the Emperor of Constance, lowered at the same time, but a support for himself in the Lampsak Cathedral. At the same time, heresy Apollinaria, Bishop of the Syrian Lodicia was convicted. In relation to the church hierarchy, a wonderful comparison of the Konstantinople bishop with other exarch, not only in the honorable name, but also in the rights of primacy; At the same time, the Metropolis of Ponta, Malaya Asia and Frakia is counted to the region. In conclusion, the Cathedral established the form of the Cathedral Court and the adoption of heretics into church communication after repentance, alone through the baptism, others through the world-building, depending on the importance of delusion "(Bulgakov. Desk book clergy. Kiev, 1913).

Third Ecumenical Cathedral.

By the end of the 4th century, after the struggle against various kinds of heretics, the church fully disclosed the doctrine of the face of the Lord Jesus Christ, confirming that he was God and together a man. But people of science were not satisfied with the positive teachings of the Church; In the teaching about the Godrifer of Jesus Christ, they found an item, not understandable for reason. This is a question about the form of a compound represented by Jesus Christ of Divine and human nature and mutual respect for the same. This question at the end of the 4th and early 5th century. Having been occupied by the Antioch theologian, who accepted the task of clarifying it scientifically, by reason. But since they were attached to the consideration of the mind of the most important thing than, then, when finding out this issue, as well as in former clarifications, they did not cost without heresies who worried the church in 5, 6 and even the 7th centuries.

Yerez Nesory It was the first of the heresy that developed in the Church in the scientific explanation of the issue of the compound in the face of Jesus Christ of Divine and human nature and their mutual relationship. She, like heresy Aria, came out of the Antioch school who did not allow mystery in the understanding of the dogmas faith. The theologians of the Antioch School seemed incomprehensible and even impossible to the doctrine of the combination of the two nature of the divine and human, limited and unlimited, in one person of the man of Jesus Christ. Wanting to give this teaching a reasonable and understandable explanation, they came to heretical thoughts. Diodorus, Bishop Trensky (Mind. 394), before the Antioch Presbyter and Teacher of the School, the first developed this kind of thought. He wrote to refutation of Apollinaria an essay in which he argued that in Jesus Christ, human nature both before the compound and after the connection with the Divine was complete and independent. But, determining the image of the compound of two complete natures, it was difficult (due to the views of the Antioch school to dogmas) to say that the human and divine nature made a single person of Jesus, and therefore delimited them among themselves that there was no complete and substantial association between them. He taught that the Son perfect for the centuries perceived perfect from David that God had a word born from Seed David, as in the temple, and that a man was born from the Virgin Mary, and not God the Word, because the death give birth to death in nature. From here, on the diodorus, Jesus Christ was a simple person in which a deity lived, or who carried a deity in himself.

A student of Diodorus, Feodor, Bishop Pugsetsky (mind. 429), developed this thought even more. He sharply distinguished in Jesus Christ the human personality from the Divine. The essential connection of God-words with a man Jesus in one person, according to his concept, would be a limitation of the deity, because it is impossible. Between them is possible only external unity, contacting one with another. This contact Feodor revealed in this way: Man Jesus was born from Mary, like all people naturally, with all human passions and disadvantages. God-Word, providing that he will endure the struggle with all passions and will enthusiastically, wanted to save the human race through it, and for this, from the moment of conception, he has connected him to his grace. The grace of God-Words, who soaked on the man Jesus, sanctified and strengthened his strength and in his birth, so he, having ever been to life, began to fight the passions of the body and soul, destroyed sin in the flesh and destroyed him lust. For such a virtuous life, Jesus man awarded to be adopted from God: it was from the time of baptism he was recognized by the Son of God. When Jesus, Jesus defeated all the devilish temptations in the wilderness and reached the life of the most advanced, God-word poured the gifts of St. Spirit in an incomparably higher degree than the prophets, apostles and saints, for example, he told him the highest knowledge. Finally, during the suffering, Jesus posed the last struggle with human universities and was awarded for this Divine and Divine Holiness. Now, God-Word has connected with a man-Jesus closely; There was a unity of actions between them, and Jesus's man became a weapon of God-words in the save people.

Thus, the Feodora of the Pobshetsky god-word and man-Jesus is completely separate and independent personalities. Therefore, he did not allow the use of expressions related to human-Jesus, in the appendix to God-Word. For example, in his opinion, it is impossible to say: God was born, the Virgin, because God was born from Mary, but a man, or: God suffered, God crucified, because a man-Jesus had suffered again. This teaching is completely heretical. His recent findings are the denial of the sacrament of the embodiment of God-words, the redemption of the genus of the human suffering and the death of the Lord Jesus Christ, as the suffering and death of an ordinary person cannot have a saving value for the entire human race, and, in the end, the denial of all Christianity.

So far, the teachings of diodeor and the farodore spread only as a private opinion in a circle of people engaged in theological issues, it did not meet refutations and condemnations from the Church. But when Archbishop Constantinople Nesteli Speed \u200b\u200bto make it ovecomer Teaching, the church opposed him as heresie and solemnly condemned. Nestservion was a student of the Meodor of the Pobshetsky and the pupil of the Antioch School. He headed the fight against the church and gave his name to this heretical teaching. While still in Antiochi by Jeromonakh, he was famous for the eloquence and rigor of life. In 428, Emperor Feodosiya II Jr. made it by Constantinople Archbishop. Nestruima brought Anastasia from the Antioch of Presbyter, who said in the church several sermons in the spirit of the exercise of F. Mopstetsky, that Mary Mary should be called not to the Virgin, but a manodia. Such a doctrine was news, since in Constantinople, Alexandrian and other churches, the ancient Orthodox doctrine of the connection in the face of the Lord Jesus Christ of the two native was maintained. This connection was watched as a substantial connection to one God-human faceAnd it was not allowed in it, as a single person, separation of the deity from humanity. From here in the social name of the Most Holy Virgin Mary was Virgin. These sermons of Anastasia excited the entire clearing, monks and people. Nestorius for the cessation of excitement began to preach and reject the name of the Virgin, in his opinion, irreconcilable with mind and Christianity, but did not allow the name of the population, but called the Most Holy Virgin Christ. After that, the explanation of the excitement in Constantinople did not subside. Nestracy began to blame Pavel Samosatsky in Yersi, as it was clear that it was not only about the name of the Virgin Mary by the Virgin, but about the face of Jesus Christ. Nestruim began to pursue his opponents and even condemned them at the Konstantinople Cathedral (429), but only increased the number of its enemies, which there was a lot of clira moral correction. Soon hearing of these disputes penetrated into other churches and reasoning began here.

In Antioch and Syria, many people took a side of nonsense, by the advantage of a person who came from the Antioch school. But in Alexandria and Rome, the doctrine of North Terry met a strong opposition. Alexandrian bishop at that time was St. Cyril (from 412), the theological man formed and zealous defender of Orthodoxy. First of all, in the Easter Message, he outlined, as a nonsense is harmful to Christianity. It did not affect the nonsense, and he continued to defend the correctness of his teaching in the letters to Cyril. Then Kirill informed the Emperor Feodosia II, His husband Evdoksia and Sister of the Pulcherius on the teachings of nonsense. Then he reported on this heresy dad to death. Nestruses also wrote to Rome. Dad Keeszestin called in Rome Cathedral (430), condemned the doctrine of non-judgment on it and demanded that he threatened over and deployed, refuse his thoughts within 10 days. The conclusion of the cathedral was sent by Nestraich and Eastern Bishops through Kirill, to whom Dad gave his voice. Cyril notified nonsense and bishops on the roman cathedral orders, and especially convinced John, Archbishop of Antioch, to defend Orthodoxy. In the event of the adoption by the side of the nonsense, they will give a reason to rupture with the churches of the Alexandrian and Roman, who have already spoke out against nonsense. John, who sympathized with the image of the thoughts of nonsense, due to the prevention of Kirill, wrote a friendly letter of a friendly letter, in which I urged it to use the expressions about the Blessed Virgin Mary, adopted by the ancient fathers.

Meanwhile, Cyril on the Cathedral in Alexandria (430) condemned the doctrine of nonsense and issued 12 anathematisms against him, in which he argued the inhabitual connection in the face of the Lord Jesus Christ of the two natives. These Anathematizms Kirill presented Nestruy with his message. Nestruim, for his part, replied by 12 anathema, in which condemned those who attribute the suffering to the deity and so on. They were directed against Cyril, although they are not attached to the last. Syrian bishops, having received Cyril's anathematizms, also rebelled against them. They had a point of view of the ideas of Theodore Mopstetsky. Blessed Feodorith, a scholar bishop of Kirski, wrote a refutation on them. To stop such discord between the charters of the famous churches and the approval of the Orthodox teaching, imp. Feodosiy II decided to convene the Universal Cathedral. Nestruim, whose side at the time occupied Feodosiya, asked the convocation of the Universal Cathedral, being in the belief that his teaching, as the right, will triumph.

Feodosius appointed a cathedral in Ephesus on the very day of Pentecost 431. It was the third universal cathedral. Cyril's Ephesus arrived with 40 Egyptian bishops, Juvenali Jerusalem with Palestinian bishops, firms, EP. Caesarea Cappadocya, Flavian Fesalonian. Arrived and nonzerius with 10 bishops and two senior officials, Friends of Nestoria. The first Candidian, as a representative of the emperor, the second Irinean is simply as located to Nestruy. There was not only John Antioch and papal legates. After 16 days of the term appointed by the emperor to open the cathedral, Kirill decided to open the cathedral, without waiting for missing. The official Candidian protested against this and sent a denunciation to Constantinople. The first meeting was June 22 in the Church of the Virgin. Nonatory was invited to the cathedral three times. But for the first time he gave an answer indefinitely, the second time answered, which would come when all the bishops will be eaten, and in the third - did not even listen to invitations. Then the cathedral decided to consider the case of nonsense without him. The symbol of faith Nikeo-Tsaregradsky, Messages to Nestruiya, Anathematizms of Cyril and the Messages of Nestracy to Kirill, His conversations, and so on were read.

Fathers found that the Epistle of Cyril enclose the Orthodox teachings and, on the contrary, the messages and conversations of non-trial - non-erect. Then the fathers checked like Nestrui teaches at present, whether he was already refused of his thoughts. According to the testimony of the bishops, conversating in Ephesus with Nestraim, it turned out that he adheres to former thoughts. Finally, the sayings of the Church fathers who wrote about the face of the Lord Jesus Christ were read. Here, too, the Nestruption contradicts them. Having accepted all this into account, the fathers of the Ephesian Cathedral recognized the doctrine of the nonsense of the heretical and determined to deprive him of Sana and hesitate from church communication. Under the verdict signed 200 bishops and the first meeting ended.

On the same day, the Cathedral in Ephesus announced the deployment of nonsense and sent a notice of this cleir in Constantinople. Kirill wrote from himself from his letters to the bishops and the abbot of the Konstantinople monastery of Ava Dalmia. The acts of the Cathedral of the Emperor were sent soon. Nesterstock was announced a sentence for another day after the meeting. He, of course, did not accept him and in the report of the emperor complained about the wrong, as if, the actions of the cathedral, accused especially Cyril and Memnon and asked the emperor or transfer the cathedral to another place, or to give him the opportunity to safely return to Constantinople, because he complained about With his bishops, his life threatens danger.

Meanwhile, John Antiochian with 33 sir bishops arrived in Ephesus. The Fathers of the Cathedral notified him so that he could not enter into communication with the convicted nastrhey. But John was not pleased with the decision of the case not in favor of nonsense, and therefore, without entering the chat with Cyril and his cathedral, he made his cathedral with nonzero and arriving bishops. John joined several bishops former at the Cathedral of St. Kirill. The Imperial Commissioner arrived at John's Cathedral. The Cathedral of John recognized the condemnation of a non-judgment illegal and began a court over Kirill, Memnon and other bishops condemned nonsense. Kirill was unfair to blame, by the way, that the teaching outlined in its anathematams is similar to the dishonor of Aria, Apollinaria and Eneduced. And so, the Cathedral of John condemned and lowered Kirill and Memnon, he left church communication, to repent of repentance, other bishops, condemned nonsense, reports about everything in Constantinople, the emperor, Clear and the people, asking the emperor to approve the lowland of Kirill and Memnon. Theodosius, which received, except for the reports of Kirill, Nestoria and John, still reported Kandidian, did not know how to do in this case. Finally, he ordered that all the rulings of Cyril and John's Councils and John were destroyed and that all the bishops arriving in Ephesus were going together and committed a peaceful dispute. Cyril could not agree with such a proposal, as the correct decision was made on his cathedral, and John Antiochsky represented the actions of his cathedral correctly, which both came to Constantinople.

While this correspondence was conducted, the Cathedral, chaired by Kirill, continued its meetings, which were seven. At the second meeting, the message of the Pope Cellina was read, brought only now by the arrived legats, and was recognized to be quite Orthodox; In the third - Roman legata signed the conviction of nonsense; In the fourth - Kirill and Memnon, incorrectly convicted by John (who did not appear at the invitation to appear at the meeting) were justified; In the fifth - Kirill and Memnon, to refute the accusations raised by John, condemned the heresy of Aria, Apollinaria and Enomy, and the Cathedral was excluded from the church communication of John himself and Syrian bishops; In the sixth - it is forbidden for the future time to change anything in the Niko-Tsareghad symbol or instead of it to be others, finally, in the seventh - the Cathedral was engaged in solving private issues on the delimitation of the dioceses. All the Cathedral acts were sent to the emperor for approval.

Now Feodosius was even more difficult than before, because the dislike between the cathedral and supporters of John increased to a large extent. And the blade Irina, who arrived in the capital from Ephesus, strongly acted at the court in favor of nonsense. Bishop Beriy Akaki filed an emperor advice, removing from Cyril's Cathedral reasoning, Memnon and Nestracy, to entrust all the rest of the bishops to revise the re-case of nonsense. The emperor did that. He sent an official who took Cyril, Memnon and Untep into Ephesus, and began to force to the harmony of other bishops. But the agreements did not follow. Meanwhile, St. Cyril found a case from custody to write to the Clear and the people of Constantinople, as well as Ava Dalmia about what is happening in Ephesus. Avva Dalmatii gathered the Inokon Constantinople monasteries and with them with a numerous coating of the people, with the singing of Psalms, with burning lamps, went to the Palace of the Emperor. Entering the palace, Dalmatiy asked the emperor that the Orthodox fathers were released from the conclusion and that the definition of the cathedral was approved for nonsense.

The appearance of the famous Avva, 48 years who did not leave his monastery, made a strong impression on the emperor. He promised to approve the decision of the cathedral. Then, in the church, where Avva Dalmatiyes with the Sochami went, the people openly proclaimed Anafeu Nestruy. Thus, the fluctuations of the emperor ended. It remained only to bring Sir's bishops in consent to the cathedral. For this, the emperor ordered the arguing parties to select 8 deputies and send them to Chalkidon for mutual reasoning in the presence of the emperor. On this deputation, the Orthodox includes two Roman legata and Jerusalem bishop of juvenillas. On the part of the defenders of Nestoria - John Antioch and Feodorite Kirki. But in Chalkidon, an agreement was not reached, despite the concerns of Feodosia. The Orthodox demanded that Sir's bishops signed the condemnation of nonsense, and Sirski did not agree and did not want to take, as they expressed, Dogmatov Kirill (Anathematisms). So it remains unresolved. However, Feodosius now switched to the side of Orthodox bishops. At the end of the Chalkidon meeting, he issued a decree, in which he ordered all the bishops to return to their departments, including Cyril, and the Nestrain had previously removed to the Antioch monastery, from which he had previously taken to the Konstantinople department. The successor of Nestrace Orthodox bishops set Maximilian, known for his pious life.

Eastern bishops, headed by John Antioch, departing from Chalkidon and Ephesus to their departments, amounted to two cathedrals, one in Tars, on which Cyrilli and Memnon condemned again, and the other in the Antioch, which was their confession of faith. In this confession, it was said that the Lord Jesus Christ is a perfect god and a perfect person and that, on the basis of a unsperencing unity of the Divine and Humanity, the Most Holy Virgin Mary may be called the Virgin. Thus, the eastern fathers retreated from their non-traditional views, but on behalf of Nestracy did not refuse why the division between them and Cyril continued. The Emperor Feodosius did not even lose hope of reconcile the church and instructed to execute it to his official Aristola. But only Paul, Episopa Emen, managed to reconcile the Fathers of the Sirski with Alexandria. He convinced John Antiochian and other Sirch bishops to agree to the condemnation of nonsense, and Kirill Alexandrian - sign the Antioch confession of faith. Kirill, seeing that this confession Orthodox, signed it, but did not refuse his anathematisms. Thus, the world was restored. With the Antioch confession of faith, as with Orthodox, the entire universal church agreed and it received the importance of the exact confession of the faith of ancient-Orthodox teaching about the form of a compound in the Lord Jesus Christ of two natives and their mutual relationship. The emperor approved this confession and took the final decision on nonsense. He was exiled (435) to one oasis in the Egyptian deserts, where he died (440).

Together with the delusions of the Untep on the Third Ecumenical Cathedral was convicted and the heresy appeared in the West pelagian. Pelagius, originally from Britain, without taking monocities, led a strict ascetic life, and fell into spiritual pride, began to deny the original sin, diminishing the importance of God's grace in salvation and attributing all the merits of virtuous life and human own. In the future, the development of Pelagianism led to the denial of needs in redemption and redemption itself. For the spread of this liautration of Pelagii arrived in Rome, and then to Carthage, but here he met a strong opponent in the face of the famous teacher of the Western Church, Blessed Augustine. Having experienced their own serious experience in the fight against passions, Augustine dispersed the false teaching of the British British and revealed in his creations, which great importance is the Divine grace for doing good and achieving bliss. The condemnation of Yersie Pelagia was uttered in 418 on the Local Cathedral in Carthage, and was only confirmed by the Third Ecumenical Cathedral.

On the cathedral, all the canons were outlined 8. Of these, besides the condemnation of Nestorian Yersi, it is important - a complete prohibition is not only a new, but even supplement or reduce, at least one word, the symbol set forth on the first two universal cathedrals.

The history of non-traditional after the cathedral.

The adherents of Nestoria rebelled on John Antiochsky for treason and formed a strong batch in Syria. Among them was even a blessed fencerad kisky. He condemned the misconceptions of Nestracy, agreed with Orthodox teaching, but did not want to agree with the condemnation of nonsense. John Antiochian was forced to strive to destroy the heretical party. His assistant was Ravala, Bishop Edesky. Without having achieved anything powerful conviction, John had to appeal to the help of civil authorities. The emperor removed from the department of several Nestorian bishops in the churches of the Syrian and Mesopotama, but the Nestorianism was held.

The main reason for this was not the personally nonzero person (for which the majority of bishops were not standing), but the spread of its heretic thoughts in the writings of the Diodorus of the Tirsi and Fedor Pepsite. They watched them in Syria as on the Great Teachers of the Church. Orthodox bishops understood this and therefore began to act against these teachers of non-traditional. So, the Edessian Bishop Ravel destroyed the Edess School, which was held by the ideas of the Antioch school. At the head of this school, I was standing presbyter Iva, like the Feodorite, agreed on the Antioch confession, but suspecting Kirill himself in non-melting. Willow with other teachers of the Edess School was expelled. Then Rowed on the Cathedral organized by him condemned the writings of diodeor and the farodore, which made strong excitement in eastern churches. Sv. Cyril, who desired with the border, EP. Konstantinople, solemnly condemn the teachers of non-traditional, should only be limited to in his essay by the refutation of the farodore of Moschetsky. But this essay caused strong discontent in the east, and objections appeared against him. The blissful feudorette also defended the farodore of Mopstetsky. During this struggle, sv. Cyril (444), and during the same struggle, Syrian Christians with their bishops were even more distant from the church. Ravela Edesssky died even earlier than Kirill (436). Under the influence of the Nestorian Party, his successor was elected expelled Iva, who again restored the Edess School. Iva, by the way, wrote a letter to one Persian bishop, Maria, about events in the Syrian Church and about the dispute between Cyril and Nestrain. Ringerie, that he applied for the charges of the Mary Verity of Mary with his expression on the Blessed Virgin Mary, Willow especially rebelled against Cyril, blaming him unfairly that he destroys human nature in Jesus, and recognizes one Divine and the fact that heresy Apollinaria resumes. This letter was essential in further disputes of the church with heretics. Willa has also translated the compositions of Theodore and Diodorus to Syrian language. But much more acted in favor of non-traditional Bishop of Nizibia, Thomas Warsum, before the teacher of the Edesssky School. He used the favor of the Persian government, who then belonged to the Nizibia and which, political views, approved the department of Persian Christians from the Christians of the Empire. In 489, the Edess School was again destroyed. Teachers and students went to Persia and founded school in the Nizibia, which was made by Nestorianism seedlings.

In 499, Bishop of Seleucia, Baby, Nestorinan, convened a cathedral in Seleucia, at which Nestorianism was approved and formally stated on the separation of the Persian Church from the Greek-Roman Empire. Nestorian began to be called in their liturgical language chaldean Christians. They had their patriarch called catholicosom. In addition to dogmatic differences, the Nestorian Persian Church admitted differences in the church device. So, she allowed marriage not only to priests, but also bishops. From Persia, non-traditional disseminated in India. Here they got a name christian Fomitov, named AP. Thomas.

Fourth Ecumenical Cathedral.

The Fourth Ecumenical Cathedral - Khalkidonsky is associated directly with the history of the Third Ecumenical Cathedral - Ephesian (writes EP. John Aksaysky). We know that the Chief Worker in the Enlightenment and Security of Orthodox Teachings on the 3rd Ecumenical Cathedral was St. Cyril, Archipe. Alexandrian. The main culprit of all concerns was Evuty, Archim. Constantinople, who was the admirer of St. Kirill. St. Cyril, respecting Evuty, sent him a copy of the Ecumenical Ephesian Cathedral. But it happens in other cases that enthusiasm passes to the extreme, and here is jealousy to theological judgments of St. Cyril crossed the border. High theology of St. Cyril was not understood and degenerated from Evuty in false cautions, a new system of monophimitis was built, in which it was argued that in Jesus Christ was not two natural, but one. When the cathedral came to the explanation with Evtyoch, he expressed his teaching like this: "After the embodiment of God, I worship the same nature, the nature of God, embodied and crude; Confessing that our Lord consists of two nodes before the compound, and after the connection confessing one nature "(the history of the universal cathedrals).

Heretical monophizeite Teaching divided DioskHaving taken after Kirill Alexandrian Department. Dioskor supported Emperor Feodosius II, appreciated him as a fighter with non-traditional. Evtichia revered the court party headed by Empress Euddoxia. On the advice of this party, Evtichius suffered a business to the court churches of Roman and Alexandrian, exposing himself to the defender of Orthodox teaching, and Flavian and Eusevia, EP. Dorilesky Nestorians. Pope Leo is a great, aware of all Flavian, agreed to convicted Evuty. DiChell, accepting the direction of the latter, requested the emperor to convene the Universal Cathedral for the approval of the MNIMO-Orthodox exercise of Evtichia and the condemnation of non-traditional, allegedly regenerated by Flavian. Feodosiya II appointed a cathedral in Ephesus in 449, chaired by Dioskra.

127 bishops were present at the cathedral personally and 8 had authorized. Pope sent a "dogmatic message", famous for the purity of the understanding of the truth and on clarity of the presentation (Epistola Dogmatica). Sered three of his legates. The Cathedral meetings on Evuty's case began. The dioscope did not announce the message of the Pope, the confession of the Vera Evutych and the statement that two nature in Christ was not mentioned in the former Ecumenical cathedrals. The dioscope announced Flavian heretic and devoid of Sana, as well as Eusevia Dorilesky, Doma of Antioch and Feodor Kirki. With them, on fear of violence, 114 bishops agreed. Legal Roman refused to file a voice.

"When Flavian came out of the Cathedral Hall," writes EP. Arseny, "The Sirski Archimandrite Warsum and other monks attacked him, and so beat him that he soon died towards Lydia's town, the place of his imprisonment."

The successor of Flavian was taken by Anatoly, a priest, an attorney Dioskra with imp. Yard. The emperor, deceived by his aquosate, confirmed all the definitions of the Ephesian "Robbery Cathedral".

Orthodoxy defender spoke Pope Roman sv. Lion Great. At the Cathedral in Rome, everything was convicted in Ephesus. Dad in letters to the East demanded the convening of a legitimate universal cathedral in Italy. At his request, the same demanded and zap. Emperor Valentian III. But Feodosius was influenced by the Monophizite court party, especially feodoxia, and therefore did not listen to the request. Then, the court party lost its value, the empress was removed under the pretext of pilgrimage in Jerusalem. Received the value of the party of the face of Feodosia, Pulcheria, Visitatar Patriarch Flavian. His relics were solemnly transferred to Constantinople. Feodosius soon died (450). The successor was Markian, who married a pulfer.

IN Halkidone Legal was convened 4th Ecumenical Cathedral. All fathers on it were 630. From the most wonderfuls were: Anatoly Konstantinople, who took the side of Orthodox, Domin Antioch (deposited by dioscor and returned by Markian), Maxim, delivered to his place, Juvenal Jerusalem, Falassius Caesarie Cappadocyan, Blessed Feodorith, Evsess Dorilesky, Diysk Alesandry and others. Dad, who desired Cathedral in Italy, still sent his legates to Chalkidon. The chairman of the cathedral was Anatoly Konstantinople. First of all, fathers took up the examination of acts robbery Cathedral and proceedings over dioscore. His prosecutor was the famous Essian Dorilesky, who presented a note by the fathers with the statement of all the violence of Dioskra on the robbery cathedral. After reading, the fathers took away the right to vote at Dioskor, after which he was among the defendants. In addition, there were many accusations of Egyptian bishops who talked about the immorality and cruelty of the Dioskra and his all sorts of violence. Discussed all this, the fathers condemned him and lowered, just as condemned the robbery cathedral and Evuty. Those bishops who participated in the robbing cathedral, the fathers of the Chalkidon Cathedral forgave, as they repented and explained to their excuse, which acted under the fear of the threats of Dioskra.

Then the fathers took up the definition of the creed. They had to set out such a creed of two sources in the face of Lord Jesus Christ, which would be alien to the extremes of non-traditional and monophimitis. The average between these extremes is the Orthodox. Fathers of the Chalkidon Cathedral just did. Having adopted the presentation of the faith of SV. Kirill Alexandrian and John Antioh, as well as the message of the Pope Lion Roman to Flavian, they, thus determined the dogma of the form of the compound in the face of the Lord Jesus Christ of the two nodes: "The subsequent divine fathers, everyone will unanimously teach confess ..... one and that Christ, son, gentlemen, in two nations, slightly, invariably, inseparable, inseparable, cognized (there is no difference to two natural compounds consumed, puchae to the preserved property of each nature in one person and together the hypostable of the collapsed): not on two faces of the dissected or shared, but the same son and the only beggar of the word. " Such faith was condemned both non-traditional and monophimite. All fathers have agreed with this definition. The Blessed Feodorite, who was suspected of non-traditional, especially Egyptian bishops, said Anafeme by Nestracy and signed his condemnation. Therefore, the Cathedral took off the condemnation of Dioskra and restored in Sana, as she took off the conviction from Willow, Bishop of Edess. Only Egyptian bishops kept themselves more ambiguous in relation to the right ending. Although they signed the conviction of Evtichia, but they did not want to sign the messages of Lion Roman to Flavian, under the pretext that, according to the customs existing in Egypt, they do nothing important, without enrollment and definitions of their archbishop, which, due to the deposit of the Dioscor, They did not have. The cathedral ordered their oath to sign when the archbishop will be delivered. "When I conveyed to Markian that everything was done, he arrived at the cathedral himself for the 6th meeting, which was prompted, in which he expressed the joy that everything was done according to the general desire and peacefully. However, the meetings of the cathedral have not yet ended. Fathers took up 30 rules. The main objects of the rules are church management and church degree.

After the Cathedral, the emperor issued strict laws regarding monophysites. It was ordered to take the teachings defined by the Chalkidon Cathedral; monophysites are referenced or expelled; Their compositions burn, and for their distribution to execute and so on. Dioscope and Evtichius were exiled to distant provinces. "

The Chalkidon Cathedral approved the decrees not only by the three previous Ecumenical Councils, but also the plans: Ankir, Neokesa, Gangrsky, Antioch and Laodician, former in the 4th century. Since that time, the championships of the Bishops in the main five church districts began to be called patriarchs, and the most significant mitropolitans, deprived of some of the rights of independence, as an honorable difference, were assigned the title of Exarch: for example, Ephesian, Caesarean, Irakli.

Arseny's bishop, noting this, adds: "The name has been encountered before; so imp. Feodosius in a letter of 449 called the Bishop of the Roman Patriarch. At the 2nd meeting of Chalkidonsky. The Cathedral of the Imperial Representatives said: "Let the Holy Patriarchs of each district will escape two of the counties for reasoning about the faith." From here we see that this name has already been in the formal use. As for the name "Dad", then in Egypt and Carthage, the simple people called the parabbing bishops, and his "fathers" he had, and these "grandfathers" (dads). From Africa, this name passed into Rome. "

Monophimitskaya heresy after the cathedral.

Heresy Monophimitskaya brought the church more evil than any other heresy. Cathedral condemnation could not destroy it. I didn't like the monophysitis very much, especially Egyptian, the doctrine of two sources in the face of the Lord Jesus Christ, the main thing about human. Many monks in other churches were also against this teaching and switched to the ranks of Monophysites. It seemed to them impossible to attribute to the Lord Jesus Christ the human nature, similar to our sinful, against the flaws of which all their feats were sent. Even during the Chalkidon Cathedral, the monastites sent three archimandritis, who were taken to defend the Monophimita teaching and asked for the restoration of the Dioscore. After the cathedral, some of the monks right from Chalkidon went to Palestine and made a big embarrassment with stories that the Chalkidon Cathedral restored non-traditional. Ten thousand Palestinian monks, under the leadership of the immigrants from Chalkidon, attacked Jerusalem, plundered him, kicked out the Patriarch of Juvenal, and they put their Feodosia in his place. Only in two years (453), with the help of military force, Juvenali took again the Jerusalem throne. Similar unrest Monophysites arranged in Alexandria. Here and military force did not led to anything. Mobile drove warriors to the former temple of Serapis and burned alive together with the temple. Strengthened military measures led to the final branch of monophysites from the Orthodox Patriarch of the Probre, put in place of the Dioskra, and the creation of a separate society under the administration of the presbyter Timothy Elura.

Taking advantage of the death of Emperor Markian (457), Alexandrian monophysites, arranged a riot, during which the protects was killed, and Elur was erected in his place, which lowered all the bishops of the Chalkidon Cathedral, and condemned the patriarchs: Konstantinople, Antioch and Roman. Markian's successor, Lev 1 Frakianin (457-474) could not immediately suppress the uprising in Alexandria. To restore the world in the church, he decided on special measure: I demanded that all the Metropolitans of the Empire give him their feedback about the Chalkidon Cathedral and whether Elura should recognize the legitimate Alexandria Patriarch. More than 1600 Metropolitans and bishops spoke in favor of the Chalkidon Cathedral and against Timothy Elura.

Then the lion lowered Elura (460) and the Alexandria Patriarch put the Orthodox Timofey of Salafakiola. The piety and the meekness of this Patriarch brought him love and respect for monophysites, and the Alexandria church was calm for some time. Also lowled (470 g.) Patriarch Antiochi Peter Gnafus. As a monk, he was in the Antioch a strong monophimita party, forced the Orthodox Patriarch to leave the department and he himself took it. To approve forever Monophizite in Antioch, he is in a three-way song after the words: Holy Immortal - Made Monophizite Administration - Cutting.

But here, in 476, the imperial throne took Vasilisk, who took him at the Leo Zenon. To strengthen yourself on the throne with the help of monophysites, Vasilisk took their direction. He issued a district message in which, betraying the condemnation of the Chalkidon Cathedral and the message of Leo to Flavian, ordered only the Nicene symbol and the definitions of the second and third universal councils confirming this symbol. Such a message was to sign all the bishops of the empire, and really many signed, some of the conviction, others from fear. At the same time, Timofey Elur and Peter Gnafevs were restored to their departments, and the Orthodox Patriarchs - Alexandria and Antioch - removed. The restoration of monophimitism made strong excitement among Orthodox, especially in Constantinople. Here, at the head of the Orthodox, Patriarch Akaki. Vasilisk, wanting to prevent excitement, threatening even his throne, published another circumferential message that was canceled first, but it was too late. Zeno, with the help of Orthodox, especially Akakia, defeated Vasilisk and took the imperial throne (477). Now Orthodox again took advantage over monophysites. After the death of Elura, the Department took again Timofey Salafakiol. But Zeno wanted not only the victory of Orthodox, but also the accession of monophysites to the Orthodox Church. He understood that religious divisions badly affected the welfare of the state. He sympathized with Patriarch Akaki. But these attempts to join the monophysites started by Zeno and lasted in the next reign, were given only to the excitement in the church, and finally were resolved by the new heresy.

In 484, Alexandrian Patriarch Timofey Salafakol died. On his place, Orthodox chose John Talaya, and Monophysites Peter Monga, who began to chero in Constantinople about his statement, and, by the way, offered a plan for the accession of monophysites. Zeno and Patriarch Akak agreed to his plan. And so, in 482, Zenon issues a conciliatory faith, on the basis of which communication between Orthodox and Monophysites should have established. It was approved by the Nicene symbol (confirmed by the Second Universal Cathedral), Anathema Nestorius and Evtichius with like-minded people were indulgent, 12 anathematisms of St. Kirill, argued that the only society of God, descended and embodied from the Spirit of the Holy and Mary of the Virgin of the Virgin, is one, and not two: one and in miracles, and in the suffering that has undergone voluntarily; Finally, anathema was confused on those who thought or now think something else than approved on Chalkidon or other Cathedral. Zeno wanted to achieve the default compound about the scratches in the face of the Lord Jesus Christ and an ambiguous expression on the Chalkidon Cathedral. Such a conciliation religion was adopted by Patriarch Akakius, Peter Mongom, who received the Alexandrian Department, Peter Gnafus, who again took the Department of Antioch. But at the same time, this conciliatory confession did not satisfy the strict Orthodox nor strict monophysites. Orthodox suspected the recognition of monophysity, and they demanded an obvious condemnation of the Chalkidon Cathedral. John Talaya, not approved by the emperor in the Alexandrian Department, went to Rome with complaints to Pope Felix II on Akakia, who accepted Enotikon. Felix, feeling quite independent of Konstantinople after the fall of the Western Empire (476), condemned the enotone as a heretical verinalination, excavated Akakia and all the bishops who took EnoCon, as well as Zenon himself, and even interrupted communication with the eastern churches. Strict Monophysites, for their part, rebelled on their patriarchs of Gnafus and Monga, for the adoption of the Enoticon, separating from them and formed a separate monophimite society akeafalitis (undelled).

In the successor of Zenon Anastasia (491-518) cases were in the same position. Anastasius demanded that everyone accepted the enotone. But the Orthodox has already managed to understand that indulgent measures in relation to heretics do not bring good consequences and even cause damage to Orthodoxy, so they began to abandon the innochon. Anastasiya began to pursue them, and apparently, has already moved to the side of Monophysites. Meanwhile, in the medium of Akefalitis, there were arms of the monophimitis - Xenai (Philosen), the Bishop of Ierapol in Syria, and the North, the Patriarch of Antioch. North, for the success of Monophizite in Constantinople, suggested an Anastasia to add in a three-way song: crucified. Patriarch Constantinople Macedonium, fearing links, was forced to obey the orders of the emperor. But the people, having learned about it, arranged a riot in Constantinople. Although Anastasia managed to temporarily reassure the people and even to smash the Patriarch Macedonia into imprisonment, but he soon began the open war between the Orthodox and the king. The leader of the Orthodox Vitalyan with his victories forced Anastasia to make a promise to convene a cathedral to confirm the holiness of the Chalkidon Cathedral and restore communication with Rome. Anastasiy soon died (518), without fulfilling his promises.

With his successor to Justin (518-27), the patron of Orthodoxy, it again received the advantage. Recomputes were resumed with the Roman Church (519) with the new Patriarch John Cappadocian; The importance of the Chalkidon Cathedral was confirmed, monophimitsky bishops are lowered and so on.

Fifth Ecumenical Cathedral.

In 527, the imperial throne joined Justinian I., the sovereign is wonderful in the history of civil and church (527-65). For the reconciliation of the Church and the state, Justinian occupied the idea of \u200b\u200bthe accession of monophysites to Orthodoxy. In Egypt, Orthodox constituted a minority, and such a separation was a danger to the church and the state. But Justinian did not manage to achieve his goal and even, under the influence of his wife, the secret monophimite of the Feodora, he sometimes acted to the detriment of Orthodoxy. So, under its influence, in 533 he made a concession to monophysites, allowing the addition in the three song: crucifiedAlthough strict followers of the Chalkidon Cathedral were considered to be added by Monofizite. Justinian also erected (535) to the Constantinople Patriarchal Throne of Anfim, secret monophysitis. Fortunately, Justinian soon learned about the misunderstandings of monophysites. At that time (536), Papa Agapit arrived in the capital, as the Ambassador of the Osthots King Theodorich the Great. Having learned about the Yeretics of Anfim, Agapit (despite the threats of the farodora) reports about him to the king. Justinian immediately lowered Anfima, and put the presbyter Minnu in his place. Still, he did not lose their hopes to attach monophysites. Therefore, chaired by Minna, a small cathedral was compiled from the bishops of the Orthodox and Monophimitsky, which discussed the issue of the joining of monophysites. But as a result of their perseverance, the reasoning did not lead to anything. Patriarch again condemned them, and the emperor confirmed the former strict laws against them. Monophysites then fled to the Great Armenia and here strengthened their heresy.

Meanwhile, Feodora continued to conduct intrigue in favor of monophysites. According to her, after the death of Pope Againapping (537), the Roman Diacon Vigili was raised to the Roman department, who gave her a promise with a subscription to monophysites before. Then she found two diligent assistants who lived at the courtyard of the bishops - Fyodore Askid and Domitian, who were secret monophysites. Both of them advised the emperor to address monophysites and even offered a plan for this. It is that they will be able to join only when the Orthodox Church condemns the teacher of the Nestorianism of Theodore of the Pobshetsky and his followers - the Blessed Feodorite and IVI Edesssky. Since their essays are not condemned, it serves as a temptation for monophysites, and they suspect the Orthodox Church in non-traditional. This plan was compiled in favor of monophysites and in harm to Orthodox: in case of its execution, the church would be in contradiction with himself, condemning the Feodor and IVA recognized by the Orthodox at the Chalkidon Cathedral. The emperor, for the peace of mind, agreed to experience this plan, and in 544 issued the first Edict about three chapters. It was condemned by Feodor Pepshetsky as the father of Nestorian Yersi, the compositions of thesis against St. Cyril and letter willow to Persian Maria. But at the same time, it was added that this condemnation does not contradict the Chalkidon Cathedral, and anyone who thinks otherwise will be exposed to Anathema. This edict was to sign all the bishops. Minna, Patriarch Konstantinople, after some resistance, signed, and behind him and eastern bishops. But in Western churches, Edict met a strong opposition. Carthaginsky Bishop Pontian resolutely refused signature, and the scientist Dyacon Carthaginian Church of Fulgenation Ferran wrote to the refutation of the Edikta treatise, with which everything agreed in the West. Roman Vigili was also against Edicta. Western saw in the condemnation of the three heads the humiliation of the Chalkidon Cathedral, although it was not for an impartial look. The Halkidon Cathedral did not have a discussion on the farodore pobstetsky. Feodorite was justified by the cathedral after delivering to them anathema for nonsense, and, therefore, refused his writings to defend him against St. Cyril, and the letter of Willow was condemned in the form in which it existed in the 6th century. During the edition of the Edicta, that is, distorted in Persia Nestorians.

Countering Western Bishops embarrassed by Justinian. In 547, he called Vigil and many other Western bishops to Constantinople, hoping and welfing to convince the condemnation of three chapters. However, the bishops did not agree, and Vigil had to promote a condemnation when Feodosia showed him a subscription when he joined the Roman department. He made a Judicatum for three chapters, a cunning bowed to subscribe to him Western bishops, former in Constantinople and presented his king. But Western bishops, having learned about the tricks, rebelled against Vigil. At the head of them stood an African EP. The facade of Hermic, who wrote 12 books in defense of three chapters. In Western churches, the most disadvantageous rumors were distributed to the Pope. Then, Vigili asked the emperor back his oudikatum and offered to convene the universal cathedral, whose definitions should be submitted. Justinian agreed to the convening of the cathedral, but the Judikatum did not return. In 551, the emperor invited Western bishops to the Cathedral to incline them to condemn three chapters. But they did not go, and a few came, who did not agree with the Edict. Then Justinian lowered and sharpened them, and in their place put those who agreed to condemn three chapters. Then, in the same 551, publishing a new Edict about the three chapters, which developed the idea that the condemnation of three chapters did not contradict the Chalkidon Cathedral, "the Fifth Ecumenical Cathedral was convened in Constantinople in 553 to make the fifth Ecumenical Cathedral for the final decision on the Feodore Mopstetsky issue, Blag. Feodorite and Iva Edes.

At the cathedral there were 165 Eastern and Western bishops. The chairman was Evtichius, Patriarch Constantinople, the successor Minna. Dad Vigili, who was all the time in Constantinople, fearing the opposition of Western bishops, refused to go to the cathedral and promised to sign the cathedral definitions after. Fathers of the Cathedral at several meetings read the heretic places from the works of Theodore Mopstetsky and all that was written in his refutation, allowed a question whether heretics can be condemned after death, and finally came to the conclusion, consonant with the imperial edicts that the cameodor pobstetsky really Heretic Nestorian and must be convicted. Writings were also read. Feodorite and letter willow. Fathers found that the compositions of the Feodorite are also worthy of condemnation, although he himself, as she who has refused from nonzero and because justified by the Chalkidon Cathedral, and is not subject to condemnation. As for the letter of Willow of Edesssky, the Cathedral also condemned him, not touching the person himself, the cathedral in this case condemned what was read by him in meetings, that is, a letter distorted by Nestorians. Thus, the Boodore pugstetsky and its compositions were convicted, as well as the writings of Blaz. Feodorite in defense of nonsense against St. Cyril and the letter of Willow of Edesssky to Maria Perse.

At the same time, the Cathedral approved the faith of all the former Ecumenical catches and including Chalkidonsky. Dad Vigili, during the Cathedral sessions, sent to the emperor his feedback against the condemnation of the above-mentioned persons, after all the same signed the cathedral definitions, and was released in Rome, after almost a seven stay in Constantinople. On the road, however, he died. The successor to his pelagius (555) took the fifth universal cathedral, and therefore was to withstand the struggle against many Western churches that did not accept the cathedral. The separation in Western churches due to the fifth universal cathedral continued until the very end of the 6th century, when the Gregory, at Pope, finally, everyone recognized him.

The persistence of monophysites and their sects.

The efforts of Justinian to attach monophysites to the Orthodox Church (called the fifth none. Cathedral) did not lead to the desired results. True, moderate monophysites joined the church, but in one almost Constantinople Patriarchate. The monophysites of the same patriarchy, especially strict (safarodoxes), remained still persistent heretics. In public interest, Justinian made an attempt to attach them, by concessions to them: in 564 he demanded that Orthodox bishops would take them into communication. But the bishops refused to take into the church of heretics who did not accept the Orthodox teaching. For this, Justinian began to navigate them and refuse. Such a fate suffered primarily the Patriarch of Constantinople Evtichia. However, Justinian soon died (565) and confused in the church stopped. Monophysites, meanwhile, were finally formed into individuals from the Orthodox Church of the Company. In Alexandria, in 536, a new Orthodox Patriarch was delivered; But only a small part of Egyptians, mostly Greek origin, recognized him. The indigenous people, the ancient Egyptians, famous for the name of the Copts, all monophysites, chose their patriarch and formed their coptic Monophizite church. They called themselves the Coptic Christians, the Orthodox - Melchites (containing the imperial creed). The number of Coptic Christians reached 5 million. With them, together and the Abyssins have dialed into monophysitism and also formed a heretical church in the Union with Copt. In Syria and Palestine, monophysitica was at first not so firmly established as in Egypt; Justinian lowered all the bishops and presbyters of this teaching, and referred to imprisonment, as a result of which monophysites remained without teachers. But one Sirsky monk, Jacob (Baradey), managed to unite all monophysites of Syria and Mesopotamia and arrange society from them. He was hand-made in the bishop, all the bishops deposited by Justinian, and he continued for 30 years (541-578) successfully acted in favor of monophimitis. He walked around the country in the clothing of the beggar, devoted to the bishops and presbyters and even arranged the Monophimita patriarchy in Antioch. According to his name, Monophysites of Syria and Mesopotamia were called yakovites, which is maintained to the present. The Armenian Church also disappeared from the universal, but not because of the assimilation of the Monophizite teaching, but because of misunderstandings, she did not adopted the decrees of the Chalkidon Cathedral and the Epistle of Pope Lion's Great. The misunderstandings were this kind: at the Chalkidon Cathedral (451) there were no representatives of the Armenian Church, why these decrees were not known in it. And meanwhile, monophysites came to Armenia and spread false rumors that Nestorianism was restored at the cathedral. When the rulings of the Cathedral appeared in the Armenian Church, then on ignorance of the exact meaning of the Greek word φυσισ, Armenian teachers, received it in the meaning persons And therefore they argued that in Jesus Christ one φυσισ, of course, a single person; About those who said that in Jesus Christ, two φυσισ, they thought that those were separated by Christ on two faces, i.e. Impact non-traditional. Further, in the Greek Church until the second half of the 5th century. Disputes took place on the importance of the Khalkidon Cathedral, and these disputes responded to the Armenian Church. At the Cathedral in Echmiadzin, 491, the Armenians were adopted by Enothy Cyenone and rejected the Chalkidon Cathedral. In the 30s of the 6th century, when many monophysites fled from the persecution of Justinian to Armenia, and there was still false rumor about the Chalkidon Cathedral, the Armenian Church spoke out against this Cathedral, who was convicted of the Cathedral in 536. Since that time, the Armenian church disappeared from the Union with the Universal and formed the society is not so much heretical as splitter, since, in the teaching on the scratches in Jesus Christ, she agreed with the teachings of the Church, and differed only in words. In the Armenian Church, in addition, some features in the church device existing so far have been formed. So, the tris-and-curved song is read and comes with monophimite adding: crucified; Eucharist is committed (from the beginning of the 6th century) on the desalination, and the wine is not mixed with water; The holiday of Christmas Christ is celebrated with the Epiphany and the Christmas post continues until the day of the Epiphany and so on. The Armenian Church is under the management of his patriarch - catholicos.

Sixth Ecumenical Cathedral.

The heresy of monophelite is the modification of the heresy of monophysites and out of the desire of the Byzantine government, by all means to attach monophysites to the Orthodox Church. Emperor Irakli (611-641), one of the best sovereigns of the Byzantine Empire, well, understanding the harm of religious division, accepted the task of destroying this separation. In the twenties, the 7th century, Irakli, during the campaign on the Persians, saw the bishops of monophysites, by the way, with Afanasiya, the Sirski Patriarch and Kyrom, the bishop in Kolchide, and included with them in reasoning about the controversial issue of two erects In Jesus Christ. Monophysites filed the idea that they could agree to join the Orthodox Church, if she recognizes that in Jesus Christ is one action, or that the same, one will detect the will, one will. The question of one or two will in Jesus Christ was not yet revealed by the church. But, recognizing two nature in the Lord, the church recognized at the same time two will, as two somewhat natural and human and human - should have every and independent act, i.e. in it with two sources should be two wills. The opposite idea, recognition of one will of one will, is in itself a contradiction: a separate and independent nature is unthinkable without a separate and independent will.

There must be something one thing: or in Jesus Christ one nature and one will, or two natural and two wills. Monophysites offering the doctrine of a single will only further developed their heretical teaching; Orthodox, if this teaching occurred, fell into a contradiction with themselves, recognizing the monophimita teaching properly. Emperor Irakli had one goal - to attach monophysites: therefore, not paying attention to the essence of the proposed teachings, he became hot for the work of joining them with the help of this teaching. According to his advice, Cyrus, Bishop Fazis, asked about a single will to Sergia, Patriarch Constantinople. Sergius answered evasively, expressing that at the cathedrals, this question was not solved and that some of the fathers allowed a single life-giving action in Christ, God's true; However, if other fathers are found in other fathers, approving two will and two actions, then it should be agreed.

Obviously, still, Sergius's response favored the teachings about the one-line. Therefore, Irakli went on. In 630, he recognized Afanasiya Antiochnicia's legitimate patriarch, who agreed to the Ulya, and in the same year, when the department in Alexandria was free, made a Patriarch Kira in her, Bishop Phase. Kiru was instructed to enter the intercourse with Alexandria monophysites regarding the compound with the Orthodox Church on the basis of the teachings on the one-line. After some negotiations with moderate monophysites Cyrus published (633), nine conciliation members, of which in one (7th) was expressed by the doctrine of a single ill-work in Christ or about single will. Moderate monophysites recognized these members and entered into communication with Kyrom; Strictly refused. At this time, there was one monk from Damascus in Alexandria, sofronia, a favorite student of the famous Alexandria Patriarch John Melosive. When the Monobhelite Yerage performed openly, the sofronith first made a defense of Orthodoxy. He clearly and clearly argued Kiru that the doctrine of the one-line is essentially monobhelitism. His ideas did not have success in Kira, as well as the Patriarch Sergius who took 9 members.

In 634, Sofronius was put by the Patriarch of Jerusalem and also defended Orthodoxy with a larger jealousy. He convened a cathedral in Jerusalem, which condemned monobhelitism, and in the messages to other patriarchs outlined the foundations of Orthodox teaching about two will in Christ. Although in 637, Jerusalem was conquered by Arabian Muslims and Patriarch turned out to be torn off from a general terrorism life, but his message was made a big impression on the Orthodox Empire. Meanwhile, Sergius Konstantinople wrote to Honoria to Pope about the teachings of the One-Wine, and Horoni also recognized this teaching Orthodox, but advised to avoid useless words. Disputes still arose. Irakli, wanting to put an end to them, in 638 issued the so-called "statement of faith", in which, setting out the Orthodox doctrine of two nations in Jesus Christ, forbidden to talk about his will, although he added that the Orthodox faith requires the recognition of one will. The successor to Sergius, Pierre, accepted and signed Ekfesis. But the successors of Pope Honoria met him unfavorrone. At the same time, the Konstantinople monk was the Yarym Defender of Orthodoxy Maxim confessor, one of the deep theologians of his time.

When Cyrus published his 9 members, Maxim was still in Alexandria and, together with Sofronie, rebelled against them. In the future, he moved to the North African Church, and he wrote hot messages to the East to defend Orthodoxy. In 645, in the same place, in Africa, he had a dispute and a deployed Patriarch Pyrrh and convinced him to abandon the one-line. Under the influence of Maxim in Africa, a cathedral was held (646), on which monobhelitism was convicted. Of Africa, Maxim, together with Pierr, moved to Rome, where successfully acted in favor of Orthodoxy. Pope Theodore has emitted from the church communication of the new patriarch of Constantinople Pavl, who accepted heresy.

After Irakli for the imperial throne, Constance II entered (642-668). The church separation between Africa and Rome was too dangerous for the state, especially due to the fact that the Muslims who have already conquered Egypt (640), were increasingly on the empire. In 648, he published sample Faith, in which he forced everyone to believe in accordance with the former five universal cathedrals, prohibited both about one and two will. The Orthodox was rightly seen in this Tipo patronage of monobhelitism, since on the one hand, this heresy was not condemned, and on the other, it was forbidden to teach about two will in Jesus Christ. Therefore, they continued to fight. Papa Martin I (from 649) gathered a big cathedral in Rome (649), which condemned the monobhelitism and all his defenders, as well as Ekfesis and Tipos, and the acts of the cathedral sent the emperor demanding to restore Orthodoxy. Constance found such an act of indignation and entered Martin too cruelly. He instructed Exarch Ravenna to deliver him to Constantinople. In 653, Martin grabbed in the church and, after a long journey, during which he suffered a lot of constraints, brought to Constantinople. Together with Martin captured in Rome and brought Maxim confessor.

Here the dad is falsely accused of political crimes and referred to Chersonese (654), where he died of hunger (655). Maxim's fate was sad. Different kind of torture was forced to refuse their writings and recognize the type. Maxim remained unshakable. Finally, the emperor ordered to cut off his tongue and cut off his hand. The Maxim was sent to the Caucasus in this way, to the Lazz land, where he died (662). After such cruelities, Orthodox swallowed for a while. Eastern bishops were forced to take a type, Western did not object.

Finally, Emperor Konstantin Pagonat (668-685), in which the struggle of Orthodox with Monofelitis began again, decided to give the triumph of Orthodoxy. In 678, he lowered the patriarch of the Konstantinople Feodor, explicit monofelitis, and put the presbytera George, who was incurred to the Orthodox teaching about two will. Then the emperor collected in Constantinople in Constantinople sixth Ecumenical Cathedral, called Trillic (on the hall of the searches with arches). Dad Agafon sent his legitates and the message in which the Orthodox doctrine of two will was revealed on the basis of the message of the Lion's Lion in Jesus Christ. All bishops on the cathedral were 170. There were also Patriarchs Alexandria, Antioch and Jerusalem. The emperor was also present. All meetings of the cathedral were 18. Antiochian Patriarch Macarius was defended on the defense of Monobhelism, his most zealous defender. He objected to the papal legats, proving that on the basis of ancient fathers, two wills should be recognized in Jesus. Patriarch Georgy and other Eastern bishops agreed with Legatami. But Macarius did not want to abandon the heresy, so he was convicted by the cathedral, and lowered and sent from Constantinople. Some monks who were on the cathedral also did not agree to take two will. On the 15th meeting, one of them, before fanaticism, a devotee of heresy, polychronius, proposed to prove the truth of Monophimitsva: he volunteered to resurrect the deceased. The experience was allowed, and of course, the polychronius did not resurrect the deceased. The cathedral condemned polychronius as a heretic and a perturbator of the people.

In conclusion, the Cathedral was determined by the Orthodox doctrine of two will in Jesus Christ: "We confess two natural wills or wants in it and two natural actions, inseparally, invariably, inseparable, insensitive; The two sources of wants are not nasty, "so it will not be, as dishonest heretics preached," but his human desire, not opposing or confronting, and the subsequent, subordinate to his divine and alimony. " At the same time, I forbid to preach otherwise the doctrine of faith and make a different symbol, the Cathedral imposed anaphon on all monophelites, by the way, in Sergius, Cyrus, Pyrrh, Feodor and Dad Goning. The meetings of the Cathedral ended in 681 on the so-called Fiat Sixth Trulle Cathedral of 692, supplementing the definition of 5 and 6 of the Cathedral, the dogmatic definition of the latter about two will in Jesus Christ was confirmed again.

After the Cathedral Definitions of Monobhelitism in the East Palo. At the beginning of the 8th century. The Emperor Phillipik Vardan (711-713) restored this heresy in the empire, in connection with the approval of himself on the throne with the help of the Monofelitis party, but, with the deposition of the Philipik, was overtaken and heresy. Only in Syria, a small batch of monofelites remained. Here at the end of the 7th century. Monophielites focused in Lebanon in the monastery and near the monastery of Avvi Maron (who lived in 6th century), chose a patriarch, who was also called Maron, and formed an independent heretical society, under the name maronitov. Maronites exist to date.

Iconoboric heresy and seventh Ecumenical Cathedral.

Iconalation in 4 and 5 centuries. Entered into universal use in the Christian Church. According to church teaching, the reverence of the icons should be a worship of the person depicted on them. Such a reverence should be expressed by reverence, worship and a prayer person depicted on the icon. But in the 8th century Unreapvenous views on icon comprehension began to mix for such a church teaching, especially in a simple people, which, due to the lack of religious education, for the most part attached to appearance and rituals in religion. Looking at the icons and praying in front of them, people uneducated forgotten to crawl away with the mind and heart from visible to invisible and even little-in-male learned the conviction that the persons depicted on icons were separated from the icons. From here, the worship of the icons itself was easily developed, and not to those depicted, it developed superstition, bordering the idolatry. Naturally, the desires to destroy such superstition. But, to the unfortunate of the church, the task of destroying the superstition assumed the civil authority, removing the spiritual one. Together with superstitious reverence of the icons, civilian power, under the influence of also political considerations, began to destroy the iconization in general and produced, so the heresy iconocrine.

The first persecutor of the iconopication was the emperor Lion Isaurian (717 741), a good commander, which issued laws on the reduction of slavery, about freedom spread, but ignorant of church affairs. He decided that the destruction of the reverence of the icons would return the empire to the region lost and that Jews and Mohammedan would bring together with Christianity. Bishop Nakyaya Konstantin taught him to look at iconing as an idolatry. In the same thought, he argued by His Weer Syria, the former Magomegetan, now a court official. The destruction of the icon of the emperor began in 726, publishing an edict against the worship of them. He ordered them to put them in churches higher, so that the people do not lie them. Patriarch Konstantinople Herman rebelled against such an order. He supported his famous John Damascus, afterwards the monk of the monastery of St. Savva in Palestine. Roman Pope Gregory II approved and exalted the patriarch for his hardness in defending an iconment. He wrote to the emperor that Rome would depart from under his power if he would insist on the destruction of icon. In 730, the emperor ordered the warriors to remove a particularly revered icon of Christ the Sporfish, who was standing above the gate of his palace. In vain, the crowd of believing men and women begged not to touch the image. The official climbed the stairs and began to beat the hammer on the icon. Then some of those present took away the stairs and betrayed the death of a fallen official. The army dispersed the people, beat some, and ten people recognized by the main culprits, after the torture, were executed. Their memory is August 9th. The image of the Savior on the Cross was destroyed and left a simple cross, because the iconoclands allowed the cross if there were no human images on it.

August 9 Mucc. Julianna, Markion, John, James, Alexy, Dimitria, Foto, Peter, Leonty and Maria Patrikia, brutally affected by the emperor Lion Isaavrianine for reset from the Warrior's stairs, who, according to the orders of the king, wanted to remove the image of the Savior, who was in the gates in Tsargrad . Prisoners in the dungeon, they were held in it about 8 months, they beat out 500 blows daily. After these grave and prolonged torments, all the holy martyrs were truncated in 730. Their bodies were buried in Pelagiyev (terrain in Tsargrad) and after 139 years have gained imperishable. Martyr Fothy in some monuments is incorrectly called Frokok.

Rev. John Damaskin, having learned about the actions of the king of Lion, wrote for Constantinople's citizens the first essay in defense of the icons, starting like this: "Conscious of his unnecessaryness, I, of course, would have to keep eternal silence and content with the confession of his sins before God. But, seeing that the church, based on the stone, is worried about strong waves, I do not consider myself to be silent, because I'm afraid of God than the emperor. On the contrary, it excites me: because the example of the sovereign can infect subjects. Few people who reject their unfair decrees and think that the kings of the earth are under the authority of the king of Heaven, whom the laws must obey. " Then, saying that the church can not sink and suspected in idolism, it turns out in detail about the icons, expressing by the way: "I dare to make the image of God invisible not as it exists in invisibility, but as he opened up," and explains the place of the Old Testament, the meaning of the word "image" and "worship" leads the places of the Holy Fathers (Dionysius, Gregory, Nisskago, Vasily of the Great, etc.), and in conclusion, it says that only universal cathedrals can be determined about the affairs of faith, and not the kings " . It is written before the deployment of Herman, and then two more writings are written about the same subject. To the objection that the people are guarding the icon, John answers: "It is necessary to learn the illiterate people."

In the Cycladic Islands, an uprising flared up, depressed by the lion. For the refusal of the "Ecumenical Teacher" (the priest who watched the course of the study in the empire, who had 12 or 16 assistants) writing in writing, with his employees, an iconing event, the emperor ordered them to burn them together with the building where the state library, founded by Emperor Konstantin, was placed Great.

At 730, the EDIC was followed, which was commanded to endure all the icons from the temples. Patriarch Herman, who refused to perform this order, was lowered by the emperor in 733, and Anastasius was put in his place, submitted to the order of the Lion. The icons were rendered; Bishops opposed to this are lowered.

But the icons could be removed from the temples only within the Byzantine Empire. In Syria, who was under the rule of Arabiatian, and in Rome, who almost at all recognized the authorities of the Byzantine emperor, the Lion could not force his edict. Eastern churches, who were under the rule of Arabian, stopped communicating with the Greek Church, and John Damascus wrote two more messages against the iconoborets. Also Pope Gregory III (731-741), who was standing, like his predecessor, on the side of the iconistors, rebelled against the Imperial Edic. In 732, he convened a cathedral in Rome, which betrayed the curse of the iconoborets. The lion wanted to punish the father, it was sent to Italy Fleet, but since the latter was broken, it was limited to the Illyrian district from Pope, attaching him to Constantinople Patriarchate. In 741, Lev Isaurian died, having achieved only the fact that the icons were derived from church use; It could not bring them out of their home use with all its rigidity.

After the death of Leo, the icon was restored for a while. The son-in-law of Lev, Artabatd, with the help of iconistors, took the imperial throne, besides the son and heir to Lev Konstantin Coponim (called copounding or Cavalline for the love of horses). The icons appeared again in the temples, and again began open icon. But in 743, Konstantin Koponim overthrew from the throne of Artabazd, and, like his father, began to pursue the iconing, only with greater perseverance and cruelty. The coplounds wanted solemnly, with respect for the legality, destroy the iconing as a heresy and for this in 754 convened the cathedral in Constantinople, which called the universe. There were 338 bishops on the cathedral, but there was not a single patriarch. It was supposed to be that the iconing is idolatry that the only image of Christ the Savior is the Eucharist and the like. In proof, the cathedral brought places from St. Scriptures, interpreting them unilaterally and incorrectly, as well as from ancient fathers or fees, or distorted, or with improper interpretation. In conclusion, the Cathedral betrayed the Anathema of all defenders of icon-complimentary and iconistors, especially John Damaskina, and decided that who after that would save the icons and read them, the one - if the spiritual person is being exposed to the Sana'a, if the laity or a monk is erected from communication Church and punished under the imperial laws. All bishops agreed to the Cathedral definitions - alone by conviction, others - and most of the fear of the emperor. On the cathedral, Anasiya's died before the Cathedral of the Cathedral of the Cathedral Patriarch, was Patriarch Konstantinopol Bishop Konstantin from Frigia, who stated himself a special host to icon. The definitions of the cathedral were carried out in execution with extraordinary rigidity. Persecution extended even to home icon. Only in secret, inaccessible police places, Orthodox could save icons. Without stopping on icon-complimentation, copokonim went on; He wanted to destroy the worship of the saints and their relics, the monastic life, considering it all with a superstition. Therefore, according to his order, the relics of saints or burned, or discharged into the sea; The monasteries were facing a barracks or stables, the monks are expelled, and some of them openly the relevant actions of the emperor and defended the iconization were committed to painful death. The will of the emperor was executed everywhere, except Rome. While Konstantin Koprinov sentenced the Iconication on his intercourse, Dad leaded a plan regarding the separation of Rome from the Byzantine Empire. Ravenna Exarchate, belonging to the Greek Empire, seized Langobard (752). Pope Stefan III invited Frankskago King Pipina, who was driven by Langobards, and the land from them presented the Apostolic Preclosion, that is, Pope (755). Greek power in Italy after that ended. Stephen, having done independent, not embarrassed, could reject all the decrees of the Iconvalic Cathedral of 754.

"Konstantin Koponim died in 755. He was inherited by his son His Leo Khazar (775-780), brought up in the iconoboric spirit. He, according to the will of his father, was to act against the icon. But the lion was a slightly accractive man; His wife Irina had a great influence on him, secretly supported icon. Under its patronage, the expelled monks again began to appear in cities and even in Konstantipol itself, the bishop departments began to be replaced by secret adherents of icon-compliance, etc. Only in 780, in connection with Irina icons found in the bedroom, the Lion began to be steep measures to suppress the awakening iconing, but in the same year he died. According to the youngster of his son Konstantin Porphyuroral (780-802), the management of the state took into his hands Irina. Now she resolutely declared himself a defender icon. The monks have taken off their monasteries unhindered, appeared on the streets, and awakened the fools to the icons in the people. The relics of the Martyr Eupmy, abandoned in the sea under Konstantin, the copronime was taken out of the water, and they began to pay tribute to the worship. Patriarch Konstantinople Pavl, who was among the enemies of iconing, with such a turnover of business found himself to leave the department and retire to the monastery. Instead, at the request of Irina, one secular man, Tarasasi, supporter of icon, was supplied. Tarasius took the Patriarch throne so that communication with Roman and Eastern churches was restored, which ceased to the times iconocrous and that the new Universal Cathedral was convened to approve the iconation. Indeed, with the consent of Irina, he wrote to Pope Adrian I on the alleged restoration of iconotability and invited to participate in the Universal Cathedral. Eastern patriarchs also sent invitations. In 786, finally, a cathedral was opened in Constantinople. Pope sent legates; From the face of the Eastern Patriarchs arrived as representatives of two monks. There are also many Greek bishops for the cathedral. But the cathedral did not take place this year. Most bishops were against icon. They began to make secret meetings and arguing in spirit iconobor. In addition, the imperial bodyguards, who consisted of old soldiers Konstantin Koponim, did not want to allow the restoration of icon. At one meeting of the Cathedral, the iconoborous bishops raised the noise, and the bodyguards between those were raised in the courtyard of the building where the cathedral was held. Tracasi was forced to close the cathedral. In the following 787, when Irina dismissed the iconocological troops from the service in advance, the cathedral was calmly opened in Nica. It was the second Nicene, the seventh Ecumenical Cathedral. 367 fathers gathered. Although there were iconoborous bishops, but there were fewer Orthodox. There were eight meetings of the cathedral. First of all, Tarasius, as the chairman, said his speech in favor of iconotability, then Irina read the same speech. Orthodox bishops agreed with both. The iconoboric bishops of Tarasius suggested - if they are shown and accept iconotability, they will be left in the Bishop San. As a result of such a sentence and iconoboric bishops agreed to recognize the iconation and signed the renunciation of the iconocration. Next, read the message of Pope Adrian about icon-compliment, provided evidence in favor of iconization from St. Scriptures, St. The legends and writings of the Fathers of the Church, disassembled the actions of the iconocrocal cathedral of 754 and found it heretical. Finally, betraying the Anathema of all the iconoborets, the fathers of the Seventh Ecumenical Cathedral were the forthestation, in which, by the way, it was said: "Store all the church legends established for us, of which one concerns icon painting ... We define: like the image of honestly and Life-giving cross, believed in the saints God's churches, on the sacred vessels and clothes, on the walls and on the boards, in the houses and on the ways, the holy icons of the Lord God and the Savior of our Jesus Christ and the Immaculate Lady of Our Saint Virgin, also honest angels, and all the saints and reverend husbands. For when through the image on the icons of the Savior Lika, the Virgin, and others, they are visible, then those who discrepanses them are encouraged to the memories and loving of their primitiveness, and honoring them with a mobility and a venerable worship of themselves, according to the faith of our glooring, which confuses a single divine nature, But the rewarding, the rewarded image of the honest and life-giving cross and the Holy Gospel and other shrines. " In addition, the Cathedral decided that all the written heretic written written works were represented by the Constantinople Patriarch, and the eruptions from San, Miryanam, which hiding such works was appointed to the spiritual persons from the Church. - The meetings of the cathedral in Nica ended. The eighth and last meeting was in Constantinople, in the presence of Irina. Here, the definitions of the cathedral were solemnly read and approved by the Empress. According to the definition of the cathedral, the icon is restored in all churches.

Continuation of iconoborous heresy.

The party of the iconoborets and after the seventh universal cathedral was strong. Some of the iconocochetic bishops, who recognized the Cathedral of the Iconication for the sake of preservation by their departments occupied, secretly left the enemies of icon. In the troops, even since Konstantin Koponim, the iconocrotic spirit also dominated. It was necessary to expect a new persecution of icon. Indeed, it happened when Lev Armenian joined the imperial throne (813-820) from the iconoborous party of green. Brought up on the iconobor principles and surrounded by the iconoborets, Lev Armenian was inevitably made by the persecutor of the icon. But at first he tried to cover his hatred for icons by the desire to reconcile the iconocological and Orthodox party. Not announcing the destruction of icon-compliment, he instructed a scientist John grammar to draw a note with testimonies from the ancient fathers against the iconation to convince the Orthodox to abandon the iconation. But the iconocobal party urged the decisive measures against the iconation and even openly expressed her hatred for icons. So, one day the iconoborical soldiers began throwing stones to the famous icon of Christ the Sporfish, put by Irina in the same place above the gate of the Imperial Palace. The emperor, under the pretext of the cessation of unrest, ordered to remove the icon. Orthodox, at the head of which were the Konstantinople Patriarch Nikifor and the famous rector of the Studiosky Monastery, Theodore Studit, seeing that it began to persecute the icons, arranged a meeting and decided to firmly hold the decisions of the Seventh Ecumenical Cathedral. Having learned about this, the emperor invited the patriarch to him, still counting on the conviction to achieve the destruction of icon. Feodor Studit and other Orthodox theologians came with the Patriarch, and the offer of the emperor about reconciliation with the iconoborous party decided to make any concessions to heretics. Without reaching the destruction of the iconistic negotiations, Lev Armenian began for violent measures; He issued a decree in which the monks were forbidden to preach about the icon. Decree had to sign all the monks, but they signed only a few. Theodore also wrote a district message to monks, in which I urged to obey more God than people. The emperor went on in his persecution of icon. In 815, the Patriarch Nikifor was lowered and exiled, and the iconoclast feodor cassiter was put on its place. The new patriarch convened a cathedral on which the seventh Ecumenical Cathedral was rejected, and the iconocked Cathedral of Constantine Copronima 754 recognized legitimate. However, the Cathedral of the Feodor Cassiiter wanted to make an assignment to Orthodox, offering to provide the will of everyone to read icons or not, that is, to recognize the iconation optional. Only a few monks who came to the Cathedral at the invitation, agreed to this proposal, but those after the beliefs of Theodore Studit, refused. Most, under the leadership of Feodor Studit, did not want to know a new patriarch, nor the cathedral, nor his proposals. Theodore Studit was not afraid even openly express protest against the iconocological orders. In Palm Resurrection, he arranged a solemn procession through the streets of the city with icons, singing of psalms and the like. The emperor was extremely unhappy with such opposition of Orthodox and, like Konstantin Coponim, began to drive them openly and above all the monks. Monasteries were destroyed, the monks were expelled or exiled to the link. Theodore Studit was one of the first sufferers for faith. He was refused and tormented by hunger there, so he would die if the dark guard, a secret iconist, did not share his food with him. From imprisonment Theodore sent letters to Orthodox and supported the love of icon. The icon-controller persecution continued until 820, when Lev Armenian was lowered from the throne and Mikhail Konosonasky (820-829) was erected in his place, who returned the Patriarch Nikifora from imprisonment, although he did not return it to the throne, Feodor Studit and others Orthodox. But, fearing the strong iconocobal party, he did not want to restore the icon, although he allowed the home reverence of icons. The successor of Mikhail was his son Ferofil (829-842). This sovereign acted more decisively his father in relation to the iconotability. Education under the leadership of the famous John grammar (the people called His Iannia (see 2 Tim 3: 8) or a lectomant (fortuneteller on water, poured in a pelvis), which was even Patriarch, made him an enemy of icon-topping. Monks were prohibited Again began to be improved and even tormented. But, incomprehension on this, in the family of the Ferofila, there were icon-controllers. This is his mother's mother-in-law, Feoktista, and the wife of Theodore. This was recognized about theophilus before death (842). After the Feofil to the throne joined His juvenile son, Mikhail III. The state was ruled by the Feodorus, with the assistance of three guardians, his brothers, Wards and Manuel, and the brother of the deceased emperor, Feoktist. Theodore decided to restore the iconing; with her . But Manuel agreed after he recovered from a serious illness, during which, according to the conviction of the monks, gave a promise to restore icon. The iconocrine patriarch John Grammar was lowered and his place was put in his place. Methodius, zealous icon. He gathered a cathedral at which the holiness of the Seventh Ecumenical Cathedral was confirmed, and the icon was restored. Then, February 19, 842, a solemn procession on the streets of the city with icons took place on Sunday in the first week of the Great Post. This day remained forever the day of the celebration of the Church over all the races - the day of Orthodoxy. After that, iconoboric bishops were lowered and their departments occupied Orthodox. Now the iconoborical party has completely lost its strength. "

Filioque.

The ancient fathers of the Church, revealing the doctrine of mutual suffering of the Holy Trinity, argued that the Holy Spirit comes from the Father. In the teaching about this personal property of St. Spirit, they strictly adhered to the saying of the Savior himself: it is also coming from his father. This saying is made to the Symbol of Faith at the Second Universal Cathedral. Then the second, third and fourth Ecumenical cathedrals were forbidden to make any addition to the Nikeo-Tsareghad symbol. But, in a few centuries, at the local cathedral of the private Spanish church, it was Tolessky (589), it was added to this symbol in a member of St. Speech - between the words: the word: and the word was inserted outgoing: and son (FilioQue). The reason for such an increase was the following circumstance. In Tolesky Cathedral, it was decided to attach Vestdy-Arian to the Orthodox Church. Since the main point of Arian Yershi was the doctrine of the son's inequality with his father, then, insisting on the full equality of them, the Spanish theologians on the Tedalsky Cathedral decided to put the Son in the same attitude to St. Spirit, in which his father was located, i.e. They said that the Holy Spirit comes from his father and son, and entered the word FilioQue to the symbol. In 7 and 8 centuries. This adding from Spanish churches spread to Frankish churches. Karl's Great and Frankish bishops were jealously defended Filioque, when the Eastern Church spoke out against this addition. Karl Great at the Cathedral in Aachen (809) even confirmed the correctness and legality of added in the symbol of the word FilioQue, despite the submission of the Eastern Church, and the conclusion of the cathedral sent to Pope Lero III for approval. But dad is strongly abandoned to recognize FilioQue. At his order, Niko-Tsareghad symbol, without the word Filioque, was written in Greek and latin On two boards, and the boards were put in the temple of St. Peter to testify loyalty to the Roman Church an ancient symbol. Despite this, in 9 and 10 centuries. The doctrine of the emergence of sv. Spirit from the son spread more and more in Western churches, so that the Roman church began to lean towards him. Eastern Church in the second half of the 9th century, with Patriarch Fotia, at the cathedrals (867 and 879), pumped and condemned this innovation of the Western Church, as the confrontation of the Universal Church, but the Western Church did not take into account the voices of the Eastern Church, and Pope Benedict VIII in 1014 finally made to the FilioQue symbol. Since that time, the doctrine of the emergence of St. Spirit and the Son was established forever in Roman and in all Western churches. "

The bishop of Arseny in his "chronicle of church events", mentioning about the Tedalsky Cathedral, writes: "In the actions of this cathedral in the Faith symbol, we find the addition of Filioque, and in anathematization the third it says:" Whoever does not believe that the Holy Spirit comes from the Father and Son and Soviem They, Anathema will be. Meanwhile, in other places, the acts are in charge of reading in the churches of Spain and Galicia (including the Narbonic, subject to Westhells here), the symbol of faith is invariably in the image of Eastern churches. Therefore, some consider the words "and son" later adding; But others are not helpful believe that the arian-growing goths believed so. And behind them gradually and the then the Romans are Spanish. Cyriaqut Lampryloss, "La Mistification On ELUCIDATION D" UNE Page D "Histoire Ecclesiastique", Athenes, 1883.

Evhites (Messalyan).

In the second half of the 4th century In some monastic societies, Syria and Malaya Asia began to be discovered by strange views, which then passed into heresy. Being incessantly in prayers, some monastications reached such a self-exclusion that his prayer was given above all and the only means to salvation. Hence the name of them - the euchet or Messalyan, which means translated from Greek and Jewish, praying. They taught that every person, due to the origin of Adam, brings with him to the world of an evil demon, in the power of which he is all. Baptism does not relieve a person from him; One diligent prayer can be expelled by a demon. When the demon is expelled with a reinforced prayer, its place takes on the whole spirit and detects its presence with a significantly and visible way, namely, frees the body from the excitement of passions and completely distracts the soul from the inclination to evil, so after that, neither external feats for bunking body become unnecessary Neither reading St. Scriptures, nor the adoption of sacraments, nor any law. To these delusions undermining all church institutions, the Evhites attached a misleading a purely dogmatic nature: they denied the terrainity of persons in God, representing the faces of the form of manifestation of the same deity. Refusing the feats, the first conditions of the monastic life, the euchet's monks spent time at idle, avoiding any kind of labor, as a degradious spiritual life, and fought only alms: but at the same time, feeling the imaginary presence of St. Spirit, they indulged in contemplation And in the heat of upset imagination, they contemplated the deity with bodily arts. For this feature, the Evhites have become even enthusiasts, as well as Kiefmas from mystical dancing, which they indulged, or, by the names of their representatives, Lampecians, Adelphians, Markianists, and so on. Evhites on appearance belonged to the church and tried to hide their opinions and exercises from Orthodox. Only by the end of 4 in. The Bishop of Antioch Flavian managed to replace their chapter Adelphia, after which the spiritual and secular authorities began to pursue them. But the Euchatic views are nevertheless not destroyed.

At 11 c. In Frakia, the famous Evhitskaya Heresy becomes again. Commonly euchet 11 in. We mention in connection with the Euro Herkhites, which, not destroyed after the church condemnation, continued to exist secretly in the eastern monasteries in the 5th and subsequent centuries. Since the euchet 4 in. They looked at everything material as evil, it could easily happen that in the next centuries in the circle of their world of minecocks adopted the dualistic views of the oldest Gnostics and Manicheev. From the eastern monasteries, the Evhita penetrated into the Thracian monasteries and here in the 9th century. Began to be known under the same ancient name of the euchet or enthusiasts, but with a modified teaching. The teaching of the euchet 9 in. It seems to be in this form: God father had two sons: Senior (Satanail) and Jr. (Christ). Senior dominated all the earth, and the youngest over all heavenly. The senior fell away from his father and founded an independent kingdom on earth. The youngest, remaining faithful father, took the place of the elder; He destroyed the kingdom of Satanail and restored world order. - Evhites 11 in. Just as ancient of them to gather, put their prayer high degree moral perfection and the only key to salvation, as different artificial means Reached the exalted state, during which, as they assured, received revelations and honored the vision of perfume. Magic and Teurgy, with the accession of still living magnetism, were in the course of the euchet. The erellies of the EUHITOV, the study of which the Byzantine government was engaged in the 11th century, soon dissolved in the Yersiei Bogomilskaya, developed especially in the 12th century.

Herage Pavlikian.

Heres Pavlikian appeared in the second half of the 7th century. Its founder was someone Konstantin, originally from Syria, brought up in Gnostic-Manician views, the remnants of which were visited in the extreme east even in the 7th century. One Syrian Deacon, in thanks for the hospitality rendered, presented Konstantin an instance of St. Scriptures of the New Testament. Konstantin with jealousy began his reading. Since Konstantin divided Gnostic-Manichean views, then found in St. Scripture, especially at the APP. John and Paul, expressions about light and darkness, spirit and flesh, God and the world he understood in the sense of dualistic. In addition, in the messages of the AP. Paul, he met with the teaching of Christianity as religion predominantly spiritual, about the internal self-improvement of a person, about the secondary value of rituals in Christianity, as opposed to Jew, about serving God in the spirit, etc. And these points of teaching Konstantin understood peculiarly, namely, that the Christian religion, as a spiritual, alien, any ritual and any appearance and that a true Christian reaches moral improvements to itself, without the mediation of any church institutions. At the Mnimo Apostolic Standards, Konstantin conceived to establish his religious community. According to his presentation, the dominant Orthodox Church retreated from the Apostolic teaching, permissible, like the Church of the Jewish, many rites and ceremonies, unusual Christianity as a religion of spiritual. Suppose to arrange your community, Konstantin dreamed of heading Apostolic Christianity. The first of this kind of community was based on it in Kivosce, in Armenia, where he retired with his followers. Konstantin called Silvan, the name of the student of the AP. Paul, his followers - Macedonians, and the community in Kivosce - Macedonia. Orthodox all followers of Constantine, due to the fact that they timed to the doctrine and the device of their community to the up. Paul, called Pavlikians.

The teachings of Pavlikian is a mixture of Gnostic-Manician views with the incorrectly understood teaching of the AP. Paul. They recognized the good god or Heavenly Fatherwho opened in Christianity, and Demiurge or the Merridge, the God of Old Testament. Demiurge attributed the creation of the visible world and at the same time the bodies of human, revelation in Old Testament And domination over Jews and pagans, as well as the domination of the Christian Orthodox Church, who left the true apostolic teachings. On the image of the combination of spiritual nature with material, according to Pavlikian, there are no certain information. Regarding the fall of the first person, they taught that it was only disobedience of Demiology, and, therefore, led to getting rid of his power and the revelation of Heavenly Father. Orthodox doctrine of St. Trinice Pavlikian accepted. Only the embodiment of the Son of God understood at repentially, arguing that he was walking through the Virgin Mary as through the canal. He said about the Holy Spirit that he invisibly reported truly believers, that is, Pavlikians, and especially their teachers. Following the wrong understatement of the AP. Paul, heretics in the device of their society rejected all appearance and ritual. The hierarchy was rejected; In the image of the apostolic church, they wanted to have only students of apostolic, shepherds and teachers. The title of students of the apostles was assigned to the chapters of their sects, which at the same time took the names of the apostle students, for example, Silvana, Titus, Tigg, and so on. Shepherds and teachers were faces headed by individual Pavlikian communities; They were called satellites. All these persons did not have hierarchical power in the Orthodox-Christian sense; They existed only to maintain unity among the sectarians. Worship Pavlikian consisted exclusively from the teaching and prayers. They had no temples, because, in their opinion, they make up the belonging of the carnal religion of the Jewish, and there were only chapels; Removing the icons and even the Cross of the Lord is canceled as idolatry; Revered by the saints and their relics rejected; The sacraments with all their rites are rejected. However, without rejecting the principle of baptism and the Eucharist, Pavlikian made them in an inventiful way, in the spirit. They argued that the Word of Christ is Water Live and Heavenly Bread. Therefore, listening to the Word of Christ, they are baptized and communion. Posts, asceticism, monasticism - everything is rejected as having no importance to salvation, but Pavlikians generally spent a moderate life. The marriage was allowed and treated with respect. The source of his teaching Pavlikian was recognized only by SV. Scripture of the New Testament, except the Epistle AP. Peter. In general, reformist desires were manifested in Yersiei Pavlikian in the name of the incorrectly understood apostolic Christianity.

Konstantin, who accepted the name of Silvana, successfully distributed the sect-founded sect to the continuation of twenty-seven years (657-684). Emperor Konstantin Pagonat drew attention to the sectors and sent to Kivosce his official Simeon to destroy their community. Konstantin was captured and executed; Many sectarians renounced their heresy. But after three years, Simeon himself, on whom Pavlikian community made a strong impression, went to Pavlikians and became even the head of their sect with the name titles. At the beginning of the 8th century. Pavlikian communities have more and more spread over the east. In the middle of the 8th century They were established even in Malaya Asia, and Emperor Konstantin Koponim himself contributed to the spread of them in Europe, resetting (752) part of them in Frace. Since Pavlikians were disliked not only to the church, but also to the state, almost all the Byzantine emperors of the 9th and 11th centuries tried to humble them with force. Despite this, the Pavlikian communities in Frakia existed until the 12th century. "