: FINDING : THE CHURCH : JESUS BUILT Subdeacon Herb (Ezra) Ham ST. JAMES ORTHODOX PRESS 2007 FIFTH EDITIONLecture Notes (c) copyright 2000 by Herb Ham Appendix Materials reprinted courtesy of respective authors and/or publishers, copyrights as shown. Appendix Materials are reprinted with the hope of encouraging the reader to purchase the source books themselves and read the scource materials directly. ‘The Lecture Notes were originally prepered for an oral a presentation. During the ‘oral presentation authors and their books which were being cited were held up and identified. Every attempt has been made to identify these sources in this present format. Any material quoted but not cited is an oversight and, when discovered, will be corrected in subsequent reprintings. ST. JAMES ORTHODOX PRESS S115 WEST SEWARD ROAD GUTHRIE, OK 73044PREFACE (to the First Edition) "What do you have that you did not receive?" (1 Cor. 4:7, a St. Paul may well have asked this of me instead of the Corinthians. The answer, in my case of course, is nothing. I make no claim of originality or innovation in the work you hold in your hands, Since 1988 I have had the happy privilege to sit unde: the teaching of Fr. Constantine Nasr and Fr. Basil McMurry ~- both of St. Elijah Orthodox Christian Church in Oklahoma City. They developed a series of lectures for the non-orthodox who were interested in learning about the ancient and eternal Orthodox Church. I was blessed not only to attend their classes but eventually to be a lecturer on first one and then two of the topics. At the end of February, 2000, Fr. Nast asked me to teach all seven lectures for a pan-orthodox mission meeting in Norman, Oklahoma. This was the first time this lecture series would be given in a location. other than at St. Elijah. This is their Lecture Series. I can say along with St. Paul, "What I have received, I have delivered unto you." (1 Cor. 15:3.) Itwould be impossible to footnote specifically what comes from Fr. Nasr and what comes from Fr. Basil. Therefore I am giving this Preface as a general footnote: it all comes from Fr. Nasr and/or Fr. Basil. ‘What I have received, I deliver unto you...PREFACE (to the Second Edition) The reception of the first edition has been beyond all expectation, It is a Joy to sce so many attending session after session and watching as they discover the wonder of the Holy Orthodox Faith. Some have been Orthodox all their lives and are now seeing new insights into their wonderful Faith. Many have never heard of the Orthodox Church and come out of curiosity and an interest in leaming, And some come seeking for an unchanging Faith that is not subject to current winds of change. After teaching these classes almost nonstop for a year and a half certain questions surfaced often enough that certain additions to the Appendices were called for. For example, a discussion of the influence of Charlemagne and the Great Schism of 1054 as well as an article on St. ‘Augustine's influence on Catholic theology have been added. Finally, it should be noted that the last topic has been completely reorganized. The content remains basically the same but the order and sequence of the material has been reorganized. It is hoped the reorganization of the material will bring greater clarity to the topic under discussion. Itis therefore with great gratitude for the many who have made use of the first edition of this work, who have engaged in the give and take of Teaming, and who have caused me to sharpen my presentation of the material that this Second Edition is made available. “And I, if] be lifted up from the earth, will draw all men to Myself.” John 12: 32 Feast of the Elevation of the Cross, Sept. 14, 2001 Oklahoma City, OklahomaCONTENTS Chapter 1: An Overview of Church History Lecture Notes Appendix: 1. Overview of Christianity 2. Constantine the Great 3. Eusebius: Constantine 4. The Great Schism of 1054 AD Chapter 2: Holy Church & iptur Lecture Notes Appendix: 5. Formation of the Christian Bible 7 9 17 41 441 4c 4s 47 65 6. Resource Book for Orthodox Evangelism 98 7. The Profession of Faith 8. How Old is the Orthodox Church? Chapter 3: Holy Church & Holy Traditi Lecture Notes Appendix: 9. In the Image and Likeness of God 10. Tradition in the Orthodox Church 11. Holy Tradition 12, Resource for Orthodox Evangelism 13. Patriarchs of Antioch 14, The Church Year Chapter 4: Holy Councils & Heresy Lecture Notes Appendix: 15. 1st Ecumenical Council 16. 2nd Ecumenical Council 17. 3rd Ecumenical Council 18. 4th Ecumenical Council 19. Sth Ecumenical Council 108 110 43 15 125 141 147 153 159 161 163, 165 71 185 203 223 23520. 6th Ecumenical Council 251 21. 7th Ecumenical Couneil 261 Chapter 5: Salvation 287 Lecture Notes, 289 Appendix: 22. The Reign of Augustine 297 23. Augustine and Catholic Theology 318a 24. The Orthodox Church 319 Chapter 6: The Holy Sacraments 337 Lecture Notes 39 Appendix: 25a.Resource Book for Orthodox Evangelism 351 25b.Schmeman: Holy Things forthe Holy 356a, Chapter 7: Worship & The Divine Liturgy 387 Lecture Notes 359 Appendix: 26. Excursus on -Choir Offices 381 Worship of the Early Church 384 -Vestments in the Early Church 389 -Minor Orders 393, -No Maundy Thursday (Canon 50) 397 27. Definitions of Liturgical Terms 399 28. The New Liturgicals 403 Chapter 8: WORSHIP & HOLY SCRIPTURE 409 Lecture Notes 4il Appendix: 29. Is Baptism a Private or Ecclesial Event? 423 30. An Explanation of the Differences in 431 the New Testament Accounts of the Last Supper 31. Doxologies, Blessings and Hymns of 443 the New Testament 32. The Eucharist in the New Testament 466 and the Early ChurchCHAPTER 1 AN OVERVIEW OF CHURCH HISTORYMap 21, Antiquity Online Page 1 of se Antiquity Onlin. Text Map ne ‘The Roman Empire, A.D. 500 0 Ingplwww eurekane com/~fesmitha/h map? rm him9 ‘An Overview of Church History 1. 30AD-300 AD 1, FROM JERUSALEM TO ANTIOCH a. Acts b, Persecution seatters the ehuzch Acts fe 1 ‘And Saul [St.Paul] was in hearty agreement with putting him [StStephen] to death. And on that day a great persecution arose against the church in Jerusalem; and they were al scattered throughout the ‘regions of Judea and Samaria, except the apostles, ‘Acts 1; 19-20; 26 ‘So then those who were scattered because ofthe persecution tht arose in conection with Stephen made their way to Phoenicia and Cypris and Antioch, But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking tothe Greeks also, preacting the ‘Lord Jesus. And the disciples were first called Christians in Atioc, ‘Acts 13: 1-3 Paul and Bamabas sent out from Antioch. ‘Acts 14: 26-28 Paul and Bamabas return to Antioch to report, ‘Acts 15: 30 After the Jerusalem Council, Paul and Barnabas retin to Antioch , The Apostles oversee the church Acts 8:14 ‘Now when the apostles in Jruslaem heard that Samaria had received the word of God, they sen them Peter and John who eame down and prayed for them that ‘hey might receve the Holy Spint. ‘Acts 11:22, And the news about them reached the ears ofthe church at Jerusalem, and they sent Bamabas off to Antioch, ‘Acts 15: 1-29 The Jerusalem Council 4. Bishops fil the place ofthe Apostles. By $0 A.D. there are strong churches in Jerusalem, Antioch, Alexandra, and Rome. The apostles have ordained bishops ‘over the churches. Ignatius is ordained the second bishop of Antioch in 69 A.D. Ignatius: Ephesians 4:1-6:1 Unity withthe bishop.10 Ignatius: Magnesians 3: Obey your bishop, Ignatius: Trallians 2:1-3:2 The office ofthe bishop. Ignatius: Phitadeph 4131-2 The bishop of Philadephia Ignatius: Smyrnacans 8: 1-9 All of you are to follow the bishop as Jesus Christ follows the Father, and the ‘resbyter: as the aposties. Respect the deacons asthe command of God, Apart it Us_Wherever the bishop appear, the whole congregation so be presen, us sc wherever lesus Christ is there isthe whole Chureh Iti not right che ante orto celebrate the agape apart from the bishop; but whatever he approves is also pleasing to God.~so that everything you do may be secure and alot Furthermer, itis reasonable for us to become sober while we sl Have tine to repent toward God. Itis good to know God and he bishop. He wh honor the Epiciiveainsconetesa™ | Saintes ‘Ignatius: Polycarp 6:1 ‘ mcomedthanp ote seinen iron | Pemwancetamneetare tape 4 icine nn ee emi (Guie toeehoer, run together, suffer together, rest together, rise uptogether-as ‘ God's stewards and assistants and servants, 4 2. ROMAN PERSECUTION 64 4.D.-300 A.D. q a Nero 64 AD. ~ St. Peter and St, Paul bestia = SESS : toes ‘ i feeatieieaD. spammy ¢, Marcu Aurelius 161-180 A.D. ‘ £. Fifty years of pesce 200-250 A.D. t bea AO epee P Weta, yng ach Phar meee al ae Estimate: 20% 50% of Roman empire are now Chistian ‘ 4 4 4 4 4HL, 300-1000 A.D. 3. FROM ROME TO CONSTANTINOPLE |. Constantine the Great 306 A.D. declared emperor by his toops 5 ev tovro vura “by this congue" Defeats Maxentiv a th Ble of Milan Ege ‘near Rome in 312 A.D. Becomes emperor of westem half orerpne © Edict of Milan 313 A.D. Constantine snd Licinius, emperor ofthe esto halo” ‘ermpir, meet in Milan and issue the Edit of Toleration which xtenced vligioce feedom enjoyed by Chistinsin the westem half ofthe empitet all Clason: ‘hroughout the empire~east and west 4. n323 AD, Constantine defeats Lieinus and occupies Liciniu place at Nonna innorthem Turkey. Constantine is sole emperor ofthe Roman epi © 326.AD. begins building a New Rome onthe ruins of old Byratiue £330 A.D. Constantine moves capital to Byzantium which wes ciled Constantino le 4. THE SEVEN ECUMENICAL COUNCILS 325 A. D.-787 A.D, 4. The nature of God~the Trinitarian Controversy b. The nature of Christ—the Christological Controversy. « The nature of Ieons~the Incarnational-Historiological Con-ro sy 5. FORK IN THE ROAD: THE FALL OF THE CITY OF ROME. 4 FallofRome 410 AD. 5. Augustine of Hippo-384-430 A.D, “No other Christian after Paul was to have so wide, dep, an prlonged a iftusnse ‘upon the Chistonity of Wester Europe and thse forms of the fh steed from itas had Augustine... is De Cite Det (City of Gad} tense an interpretation of history, originally as an answer to those wh scased sista» ‘being responsible for the fll of Rome to the goths, remains ne the lank in the philosophy of history." (Kenneth Scot Latouete A History of Chistian (New ‘York: Harper & Row, 1953), 87)12 So-called Dark Ages inthe West 4. Charlemagne andthe Holy Roman Empire 800 A.D. The Crusades Renaissance Reformation Marin Luther 1483-1546 A. 6. THE ATTACK OF ISLAM. . Mohammed 570.632 A.D. b. Fallof Antioch 611 AD. «. North Affica falls 657 AD. 4. Attack but fi) Constansinope 717 A.D, 7. NORTHERN EXPANSION OF EASTERN EMPIRE Cyril and Methodius and the conversion ofthe slays 861 A.D. >, Prine Vladimir accepts Christianity in 988 A.D. and Rusia becomes Chistian 8. THE GREAT SCHISM 1054 A.D. TIL 1000 A.D. - 1400 A.D. 9. THE FALL OF CONSTANTINOPLE 4 Ah CrasdeatacksConststnople 1204 A. 3 Hm conquers Contanisaple 1453 A.D. Ottoman Tuk Epi esos ‘Moscow becomes the 3rd Rome and assumes leadership of easter Cision1V. 1400 A.D. - PRESENT, 10. RUSSIAN MISSIONAIRES IN NORTH AMERICA 4 Fit Orthodox Liturgy celerated in Noth Ameria. 15 July 1741 5. St Heoan ed 1836 and St. lnacent worked in Alaska 1824-185, & 8 Tihon ter Patiarch of Moscow) aor in Neh Aeris 1898-1907 4 Raphael Hawaweeny, a Syrian, is firs bishop consecrate in Noth Ames Brooklyn 1904, 11. THE 20TH CENTURY ration 1890-1914 , World War and end of Ottoman Turk Empire ©. Second wave of immigration 1917-1924 0 million orthodox killed ia 12. THE BEST KEPT SECRET IN AMERICAAPPENDIX 1. OVERVIEW OF CHRISTIANITY 2. CONSTANTINE THE GREAT 3. EUSEBIUS: CONSTANTINE 4. 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OF THE BLESSED EMPEROR CONSTANTINE By ‘EUSEBIUS PAMPHILUS. CHAPTER 28. How, while he was praying, God sent him @ Vision of a Cross of Light in the Heavens at Mid-day, with an Inscription admonishing him to conquer by that. ‘Acconingly he called on him with earnest prayer and supplicatons that he would reveal to him ‘who he was, and stretch fort his right hand to help him in hs present difficulties. And while he ‘was thus praying with fervent entreaty, « most marvelous sign appeared to him from heaven, the account of wich it might hve been hard to believe hd it been related by any other person, Bt sine the victorious emperor himself long afterwards declared it tothe writer ofthis history, ‘when he was honored with his acquaintance and society, and confirmes his statement by an oath, ho could hesitate to accredit the relation, especially since the testimony of after-time bas established its truth? He said that about noon, when the day was already beginning to decline, he ‘saw with his owm eyes the trophy ofa cross of ight inthe heavens, above the sun, and bearing the insripton, Conquer By This. At this sight he irnself was struck with amazement, and his ‘whole army also, which followed him on this expedition, and witnessed the miracle. CHAPTER 29. How the Christ of God appeared to him in his Sleep, and commanded him to use in is Wars a Standard made in the Form ofthe Cross ‘He ssid, moreover, that he doubted within himself what the import ofthis apparition could be. ‘And while he continued to ponder and reason on its meaning, night suddenly eame on; then in his sleep the Christ of God appeared to him with the same sign which he ed seen inthe heavens, ‘and commanded him to make a likeness ofthat sign which he had seen in the heavens, and to use ‘tase safeguard inallengspements with his enemies. sed am ae Cops Cn Calc Se) ‘Fekadeesope 8 a0 Page TPCHAPTER 30. ‘The Making of the Standard of the Cross. ‘At daven of day he arose, and communicated the marvel to his fiends: nd then, calling together ‘the workers in gold and precious stones, he satin the midst of them, and deseibod to them the ‘igure of the sign he had seen, bidding them represent it in gold and precious tones. And ths representation I mysei ave had an opportunity of seeing the Romans now call the Labarum, ‘Now it was made in the following manner. A long spear, overlaid with gold, formed the Figure of the cross by means ofa transverse bar lad over it On the top of the whole was fixed a wreath of {gold and precious stores; and within this, the symbol of the Savior’ name, two letters indicating the name of Christ by means of its intial characters, the letter P being intersected by X ia ‘center: and thes letters the emperor was in the habit of wearing on his helmet at later period. From the eoss-bar of he spear was suspended a cloth, a royal piece, covered with a profuse «embroidery of most brillant precious stones; and which, being also richly interlaced with gold, presented an indesribable degre of beauty tothe beholder. This banner was ofa square form, and the upright staff, whose lower section was of great length, ore a golden hal length porit ‘of the pious emperor and his children on it upper part, beneath the trophy ofthe cross, and immediately above the embroidered banner. ‘The emperor constantly made we ofthis sign of salvation asa safeguard against every adverse and hostile power, and commanded tat others similar to it should be cari a the heed ofall his a Prt Tepe oan Page? 1M trea a ee eeeMe HISTORICAL ANTECEDENTS OF THE GREAT SCHISM OF 1054 AD_ by Herb Ham ‘Tae Roman Empire was conquered inthe stages. Inthe wes, th Franks were well ‘sablished by 500 AD. The souther-eastem portion ofthe Roman empit fell othe Moslem ‘Arabs by the ealy 600s. And the Roman empire ended when Constantinople fell tothe Moslem ‘Turks in 1453. Inthe later two stages, both the Moslem Arabs and the Moslem Turks sew ‘hemseves as outsides who conquered the former Roman Expire, The chuch under slam ‘existed within a muualyexchsive system. Whatever combativeness existed it was essentially external. This was not so inthe wes, where the church found herself ast were, infleted by foreign and often anitetical peoples and ides. Jn many respets the Franks and other invaders in the west, sw themselves nots ‘xteral conquetrs but a eters within the Roman Empire who wanted te inclded. In this ‘way Germanic rulers ineeasngly define, shaped and determined lien the westem portion of the Roman Empire. After the baptism of Clovis in 496, the door for Germanic contol ofthe ‘church inthe west had opened, By the of Pippin of Herestll (687-715) and Charles Martel (715-41) Franks hed replaced many Reman bishops. ‘This \Germanizing” ofthe Wester Roman Empire andthe hybridization of the Roman, Patriarchate reached a critical plateau with Charlemagne. Religion functioned inthe Roman “Empire (little matter whether pagan or Christan) asthe moral glue and social fbrie which gave allegiance tothe throne. To create his own empite, Charlemagne needed a religion to use as social glue In order to schieve his politcal goals, Charlemagne had to appropriate the4d Patiarcate of Rome, separate it from the rest of Christianity, and then wed his politcal kingdom and the Patriarchate of Rome so ast form a new political and soil reaim, (Charlemagne sized every opportu o separate Rome fom theres of te Empire, One ‘example isthe concolastc controversy of 726-843. A Frankish coun in 794 denouned the Seventh Beumenicl Coun Nice} of 787 which tad restored ions tothe church, 19795, Leo succeeded Hadrian as Pope. When Leo was accused of immoral conduc, Charlemagne seized the opportunity to be personally involved inthe investigation, even bringing Leo Paderbom for examination. When Leo returned o Rome Chaslemagne followed him. A.quid ro quo was arranged whereby Charlemagne would exonerate Leo and Leo would crown (Curlemagne “Emperor” Charlemagne exonerated Leo on December 23, 800, Two deyslter {Leo crowned Charlemagne “emperor on Christ Day, $00. The alliance between the Patriarchate of Rome andthe Franks was achieved and the new politealsocial-eligious rem ‘teated: The Holy Roman Empire, When the eastern churches objected othe western insertion of fliogu, Charlemagne convened the Council of Aachen n 809 which defended this change in the creed. Leo resisted unsuecessilly inthe changing of the cred. Though the Nicene Creed ‘vas sill used at St Peter's in Rome for wo hundeed more years, elsewhere in Charlemagne’ realm the new ered was used. For all ntents an purpses the Roman Patriarchate had ended. In its place was Frankish Patriarchate, with Frankish theology and a Frankish form of| Christianity. "twas doubtful wheter anyone n Byzantium relly apprecsted the changes taking place inthe West the Greek Church sil ess than the goverment." (Hussey, 126) CChariemagne'sascendeney came during time of weak and ineffective emperors. The pope's appeals tothe Emperor for defense agains the Lombards went unheeded. Thus the Papacy increasingly had to rely on Frankish kings fr protection. As late as 1025 the PatriarchateMe ‘of Constantinople still included two provinces in Souther Italy, Calabria and Apulia. This was a source of long-standing dispute between the Patriarch of Rome and the Patriarch of ‘Constantinople. With the infiltration into Souther aly ofthe Scandinavians (Nosthmen = Normans), the German Emperor alvays ready to seize an opportunity to contol the papacy and Rome, became involved in their eviction. Inctesingly then, Calabria and Aputa, encountered Frankish occupation which ultimately brought about their inclusion within the Church of Rome. Realities had dramatically changed within the Wester Church, She was now a Frankish Patriarchate. Her struggles politically were with the Frankish emperor rather than withthe Byzantines. Otto, who became emperor inthe Westin 962, declared that ll popes henceforth ‘ust swear an oath of allegiance before being permitted to hold office. ‘The net result was that ‘no one could serve as Pope without German authorization. Beginning in 1046, Emperor Henry [Mt named four German popes. The first two died quickly. The thind, Leo IX, became Pope in 1049, During his tenure the evens of 1054 occured, ‘Leo IX was leading force in papal reform, Leo was chosen Pope at an assembly in ‘Worms, Germany, but he would not ascend the papal throne without the consent and approval of ‘the people and clergy of Rome. In this way the struggle agains the control of the papacy by the Emperor began, This ongoing battle reached its most dramatic moment in 1076 when Pope ‘Gregory VIl deposed Henry IV as Emperor, fortade any to serve him a king, and anathematized him. The picture of Henry IV standing barefoot for three days in penitence before the Pope's ‘castle at Canossa a year later in February, 1077, i an equal bookend to Cherlemagne's coronation almost three hundred years earlier. ‘What was essentially apolitical struggle took on theological implications when ‘theological justifications were given supporting the independence ofthe papacy from lay contol“ar ‘The issue between Pope and Emperor was one oF authority, The assertion of pepal authority over ‘gains the Frankish Emperor would eventually be asserted over the eastern portion of the Church {5 well. Gregory Vil issued the Dictaas papae which formalized statements and beliefs ist Biven by Pope Le0 IX. the Diets pana. in tweny-seven statements, set frth the univers claims ofthe papacy agains secular authority. But by extensor the Dictans pape also set forth these universal claims over the eastern churches as well, For example, Statement 16°No synod may be called a general one without his ode was designe to preven the German [Emperor from calling synods, But by estes Statement 16 becomes 8 universal elim over al ofthe Church "tis aginst this hackarmp ofa Frankish Patriarchate inveled in asserting its independence fiom contol of he nt thatthe event of 10S4 must be seen. Caught up inthe ‘ids of reform, toughened by the stnugule against the Wester Emperor and heving been ‘captured by the Normans in Jun, 1053, Pope Leo 1X was notte man to be browbeaten by an caster Patriarch (Hussy, 152.) During this ime ete rom the Greck bishop in Apuliacame to Pope Leo IX, bythe hand of Cardinal Humbert. The Latin translation ofthe ltr included a reference to “universalis patriarch Novae Roma.” that is tothe univers ptrirch of New Rome (Constatinople). 1s reply othe Patriarch of Constantinople aseted that the Church of ome was the “eaput et mar cclesiarum.” the heed and mothe of the church. Humbert carried the ener o Constantinaple where the Patiarch refused to receive him, On July 16, 1054, Humbert excommunicated the Patriarch ball which e ft onthe ala of Hagia Sophia during the morning tury44g ‘The battle over what form the ecclesiastical government ofthe church was to have, had been joined. Would the Church remain collegial, with equality among bishops? Or would she ‘become monarchical withthe Johany-come-Iaely Frankish Church as her head? What had ‘begun with Charlemagne's coronation in 800 had become a war of words by 1054, By 1095 the Frankish West had more than words in mind when Pope Urben I began calling for a crusede at the Council of Clermont, With the sack of Constantinople by the Fourth Crusade in 1206, the schism begun in 1054 widened into an uncrossable divide IME Hasse, The Orthodox Church inthe Ryranine Empire. Oxford: Clarendon Press, 1986.CHAPTER 2 HOLY CHURCH & HOLY SCRIPTURES46a7 HOLY CHURCH & HOLY SCRIPTURE THREE QUESTIONS REGARDING THE BIBLE 1. The Historical Question How did we get the Bible? ‘Where did it come from? Who wrote it? Who collected it? ‘Why was it collected? Who agreed that this collection was che collection? Whato be its purpose? 2. The Textual Question Which Greek text are we going to use? Which English translation of which Greek text are we going to use? 3. The Hermeneutical Question How do we interpret what we readin the Bible? Personal Hermeneutic: what it means to me? Philosophical Hermeneutic: rational interpretation? Scientific Hermeneutic: based on the latest changing scientific theories? Liturgical Hermeneutic: what the worship life ofthe ‘Church declares it to be?is 48 Preface: Two Un-examined Western Presuppositions ‘A. Lone Kangensm vs Collegiaty B. Seholactcizm ve Truth Introduction: [A Before tere was the Church B, Before there was Holy Serptre ‘The Church A. Matt 16:18 And | lso sf you tha you are Peter. and upon this Bock Tei buitd My church; and the gates oj Hades shal not over power it 1. Who wil build ie? Whose wil tbe? 5. Three possibilits: ‘He has’ yet built 1. He butt but he gates of Hades over powered it © He built itand itis tl here defeating Hades, 1B. Ephesians 219-22 Sithen you are no ldnger strangers amd alten, bt youare fellow ces ath the saints and are of Goals household. having been built upon the foundation ofthe apostles and prophers, Christ Jesus Himself being the ‘Commer stone, in wham the whole Building, beg ited togethers growing fm bol emp nthe Lush mom you lvoe Bang: ul together hl of Gee the Spr49 1. Comer Stone 2. Apostolie Foundation 3. Growing Temple [Peter 24-5 . Luke 24: 27, 31-52. 4445 And beginning with Moses and with ll he prophets Me explained w them ‘hethings concerning Himself inal the Seriptares Ad their eyes were opened and they recognized Him: and he vanished from ‘thee sight. And they said ro ome another, Were not our hears burmisg within us while He was spouting tous om the road, hle le was explaining the Seripeure tous? [Now He sad to them, These are My words whick spoke to you wha was Sstllwith vou, that ll things which are written about Me inthe Lin of Moses ‘andthe Prophets amd the Pours mst be falfiled Thon He opened their ‘minds to understand the Serptures. Opened their nds Whose minds? Seripture is not subject to private/persona interpretation. 2 Peter 1:20 The meaning of Senpture not self-evident. Acts § 3031 D. Acts 1:12 hefiest account I eompased, Thephalu, about al that Jesus Beganto do ant ‘euch, wnt thea when He ws taken sp after He hal bythe Haly Spr sven orders tothe apostles whom He had chosen 1. Who gave the oders? 2. Who was placed under orders?50 Matt 28:18:20, yesayp au} so Jo sont 24901 pda, ayo man sons no sem inp a0) urwoy uneTALAog, a Jo wonton aL 6 node yeads pe oven ue papunay sas nse jo5uy qu “spsode A eign Yona (eu fue xopeuu 2ipess Hem en spe jgssod suns Sao fisaa poe sso) saabuy ae) nan 9a 09 eonewappd JosuoHRIEN ‘uno 5900. Jo sous © ou sen ‘wren ssa 96 TSN OMERSSTET SUS, TP %61 US. Neos tusarls Report Dae /0, 190 Who Wrote Pet | Studies of the New Testament’ vy are illuminating how a young sect began its growth into a major world religion ia ot8263 APPENDIX 3. FORMATION OF THE CHRISTIAN BIBLE 4. RESOURCE BOOK FOR ORTHODOX EVANGELISM 5. THE PROFESSION OF FAITH 6. HOW OLD IS THE ORTHODOX CHURCH?64stawe ssaueos 65 AT@lu NVILSIMHS FHL JO NOILVWOd BBLpuounys2 ay ays fo ouaBiousy 247013 asi Bons on ove dt oo vo ‘pom Soe cee pie eet See sa pas sm mpgHi.19a182 had 4) i i é33 cwfemme asst wil a oe es Soop ‘undp toned gn hn es ao Bot oe‘Bato no Suni P09 Jo og snag poe arte, ped see fe to 9a) PO,2d pe Spee ay 20| ia a lyreio oe 8 toa mesEMoy er he ch 2 ep oh oh ene fat oc 5 aee BOOK OrrHopox "EVANGELISM oseenies CNASR 98 “RARADARARADAADAATARITGIAAIIIAGRIIIIIGIIIAGD99 ‘THe NEW TestaMENT forthe tt mit years ater our Larter, information stout Jesus he was \ransmited erly. The Apostes were geting oer and seiteed rouge! the war any ‘ollowed Chis, k was necessary forte Charer andthe Apts out Ine acca ls weting, Between 50 ard 150 AD many documents and ranussapis wee wale preserve ‘he fan and transmit tcoreely.The Agosies and mary stners wise, Some ofthe shor ers are Ignis of Anh aris dle, Peyears af Smyina, nae, asin Hoy, Clement of Rome, The Dcace, he eters o Heres ee “Te caries atemgt to establish a canon was made about 180 AD. by a hecteal Ccrsian named Marion, whe oetered alt of book ncn Luke's Gospel er of Pale leters, and Marion's own ieretaton, Because of hs fered! leeching, the Chaseh ‘esponded te Marcon. By 200 AD. wary books of ta trenipsevan Books ofthe New “Testament mer acepied a he auhortave wor f God These Socks mers wien In Grech and later translated into various languages. such a8 Syig, Old Lair Cople, Ammenan {Ethiopian and arbi, Byte eth canuty Pope Damascus | (382) commissoned 6. om to produce the Lain Bie whca became kaon a the Vuigole. Inte Rh century. Bishop ‘Rabbuaof Edessa commsinad the Syd Peshita to rplacs te ot Syriac vorson, In te year 825 in the iy of Nx, where the fiat Ecumenical Counc was held, Enger Constanine cles foes complaion a the Bia. By the year 967 St Aare, Bishop of Alexandra, sent io all he chtehes under his ussdon hs Eater Pestva late iene recited the books ate Olt and New Testament he tobe careicl took, erly {herebe,counls were held pgm 83 ang Garage in 387 esabening the caren othe ‘an New Testaments ang the Apoeypha,_Auputine sid Jerome were to of ne grat fuodies among eter voles sich ac Trullan, Origen, Cement of Alexandr Ieanca, ‘Awana, who conrbued fo he decsion otha canen inher wring. At avery Ecumenical Coane, the honorable Fees of tho Church reatmes the canon Wir Ihe Pots, Reformation, there have been sume changes Inthe Ol Testament andthe Apocayohe was ‘topped, but the New Testanercancn i unanged. ‘Since Man Lune thee has been ide claim of personal Integretaon a the Bite. The tute thet one does net need the Church o interpret the Series i widespread-ive aloe” an “hl te Church” Of couse, ‘hi heresy ane wrong tering because ts had o understand the Serge (I eter 16) ‘The church is he thsi auony ang interpreter of the Setues for us, _Uberal Inteeetations,cosion ag avian Inthe Westen branch ofthe Church have caved the body ofthe Church tobe avded and les some fo rewteoreop ate books rer he Bie Wes need a auhorty titre! the Spies anata Ghuch te avon We seo Fs the ample of Php and tbe Eunseh (ate 89090), we beleve te Bibles th inte wort of God then whe hes the pone octane, fer or aan fof Such ton wou be Masphemy spans the Holy Spt of Sod ad His Holy Churen. The Book of he Sie ae a |Thetaw Boose Demoronomy “The Prophets: Eartor Prophets: scene Sere: "Samoa tgs Ltr Prophets: Foo =e sx = Sn = Fa i, Zepnaiah soo also “Te wings: Peaine’ ‘oo 100 “The Patsoue Bese tees Deuteronomy Historia Books Wehrnies exe Soe hath einer szcabes SiMaceabees vei “Te Wesom B00: we Prams Eccecactes Song of Sonos Swatom “he Propetc Boos: ean deremih isretatons o “The Petsouc Eros teas Deuteronomy osha ngs Wee herons Neenah ‘The Poet! Boos: Pesine Proves Eeceates ‘The prope Books: siren Uamertaons JEL nkE E » Song of Sonos anu zat Lamentations ane se Eeuesastes fee es Daniel Ios ‘con Obacian Sona Neenah Soman ies Fronies ean mo chron Nour Hadetiuk ah Zegneniah Zephaniah cape 4 Redharah 2echanh iiaen “Recognized as cancical by Reman Cathots, but nat conseetcaroriclby Pretest,402 “THe NEW TESTAMENT “THE PROTESTANT APOCRYPHA: Matthew (Pines a an appendix in some are Protest ins bt rt tke recognized as canta) slot Teas ets esas Nonna Este: 104-10 ators ison Ephesians Eecerastons Philppans Barun, wt to Lote Colors ot veremian FMessaorians Songatthe 3 Haly Chien ‘Thseaionars ‘Susanna aie 18) Mimetny Bet and ne Dragon rmethy Prayer of Manaseen ‘hus Fraceabess| Prieman Macenbons Peter Teh "som Hiden Revelation Fal the Si was pot wn in chapters and verses. The ison into vrs a napors waste work Slepen Langan i 1228, a prtesor atthe Unversity of Pars Wo Inter Became Acishop of Canary. By te year 1517, the Het Bble was diced Io thaplers Sanes Panto began to divide the O8 Testament chapersoveres 1528. By {281 Robert Elone, a famous Paelan pte aopted Paphos work ahd dived the New “Tontament ito verso in 886, 6s103 ‘The following she tastonal ere ofthe Bods of he New Teslanert: oO ‘Te Astof he Acoso Theos: Tosniane Ieorrinvens Gaiatane Ephesians Pippen Colesians IUThessalonone I Timothy Niothy Ts Phiemon Hebrawe dames iBete Nester Sonn Revelator “Usaly ascribed to St, Pau, YEAR wartey 0.6070 Ro. 6os Ro. soes Able 0.6570 0.5950 Ao'ss AD Aba Aboret AD cot Ao'sost Ao's0-8 o's Abies Aes hoes io:60 0:60.70 doses ee 0.5.90 Ao. t56 Rolsse0 Aoles0 A.9086 6s Place WairreN Rome Casees Epes ceratn Ephesus Ephesit erty Seth Sroerain Unearth Rome Uncertain Uncen Rome’ Ephesus Eptesis Epnesis Ureersin108 “UST TAKE THE BIBLE ALONE” Sc. Eye | EE105 l06 ‘rove pont bom ante int erat pd ete107 aia Tye spl of modernism that has invaded Protestants fs ao infected the Reman Ciaran, Rocenty the pporsn ers, Cana repated inl te Shui Gene a row and inchsve Our Father replace tha ational orn tng at tems Spit, Eanh maker, Pain bere, Lite ver, ‘Sur fal hat nd that sha be ater and Mater asa Loving God, whom shearer Te haloning cf you name acne though the vers ‘The way of oust be fcllowed by he peoples st eo ‘Your hesveiy wl be done by al restos bern! ‘Your commenweat of pce rd feeder ‘usta ou hope and corn 0 ea wt he bread we nee for tds, fed ut, Inthe hus we aso rom one anor os, From lee great oendu soere From me apo a thats evi es us or you reign inthe iy tthe ‘ower hats ove, now an 70VUCCCCCCCCCCSCTCECOVUULE VCC V CU UU UU UYU EEE TTL yu 9p poo go PFO 8 | evap (om pow ps) aun 90725 5 AAD) mL 30 PY FEN FET. 9 OME ew 9 SVE Vey lap eget a ng a a pe ow in PK) EY ‘eu to po my eon ip ee en ee ay em < sas 90 Popo er a pa pay ste es anny enna ae “age sy yoo ot ln pny dma yoy et pepo my gag mp pour mye 9 ‘Rompe ranp my nope my ypu 9 PPA eye pr pop pn FY Hg Pe Ae Penpals emmy meg ag an mp110 1 yoo ae a Latheran, your religion was funded by Martin Lather, an ex-monk of the Cattlle Church, inthe year 1517, ir you belong to the Clurch of England, your religion was founded by King Henry Vin he year 1534 because the Fope would ot grt him a dvorce wih teligion was founded by John Kao in Scotand yoo. sn the year 1560. tye area Protestant Eplicopalian, your reigon is an offshoot gf he Chur ot Eagan, onodd by Sue Seabury nthe Areca colonies inthe 7c Ifo ae 2 Congregational, your religion was originated with Robert Brown year ol. you ae « Methods, your lpn was founded by John and Chex Wey ia England in 1774, you aze Unitarian, Theoplis Lindley founded your church in London jn 3774. Ir you ae & Mormon (Latter Day Salt), Joeph Sith stared you religions Palmyra, Now York, in 1829. you ure a Baptist, you owe the tenets of your religion to John Smyth, who launched i Arterdam in 1606. you am of the Dutch Reformed Charch, you recognize Michslis Jones + sounder, beease he orginsled your religion in New Yotk in 1628, Tesco woahip withthe Salvation Army, your sect began with Wiliam Booth a London i 1865. i you ae a Chrfatin Scents you look to 1879 asthe year your religion was born and fo Mr. Mary Baker Eddy sit founder. Ifyou belong to one ofthe religions crgeizations known as “Chars f Oe Nazarene”, "Gospel"; “Ballness Church”, or “Jehovah's Witnee, you rere boe of the budiede of new sets founded by men within the pst bended yean. tf you ae an ORTHODOX CHRISTIAN, your reigon was founded inthe yur 39 by Jeaye Chr the Son of God. has not canged sine hat time. Our Chore] now 1,964 year od Anonymous mannnnnnnnncanaaagsaaa7a9229999999N9N090099TUSTCVSCSSCSCSCSSS SS SSCSSTCSSCSSSSSSHHSSSCSS TVG VUE EE m1 THE CHURCH WHICH JESUS BUILT. ‘by Father Joha Mansel Cris is the head of the chusch: and He isthe Savior of the body" (Eph. $25) writes St. Paul. He loved the Church so much that He gave His own life for her (Eph. 5:25). Now. did ou Lord go through all of that agony ‘nly to let the Church die” God forbid! Christ, the Wise Master Builder, built His Church “upon the foundation. Sith apostles and prophets” with Eimself as the Chief Comersone. (Eph. 20) Ke was then through this frm ‘Flundation of Chuist Himself the Rock of Ages, ofthe Prophets af Olé Covenant and the Apostles ofthe New ‘hat would cause the Church to withstand all the winds and the waves that beat upon i Christ even promised That the Gates of Hell would not prevail against, (Mat, 16:18) and that He would always be present with His Thurch, evento the ends of the world (Matt 2820), Since this isthe case, then those claiming tobe part ofthis Gee apostolic Church should be able to demonstrate their unbroken continuity from Christ and is Apostles. “The devil tried his best to destroy the Church, He frst tried to mttack the Church with fierce persecution, but “The Church wrew out of the blood of her martyrs, Then the devilatacked the Church ftom within with various Heresies which denied that Christ was bath fully God and fully Man and the doctrine of the Trinity. Christ’ ‘Church once again prevailed thvough the age of the Seven Ecumenical Councils, The devil was sil not done. {He inspired the Church of Rome in the West though is Pope toclaim to be the head ofthe entire Church and {o change the faith handed down once and forall to the ssats (Jude 13) Thus Christianity was divided in 1054 etwees what came to be known as the Roman Catholi Churchand the Easter Orthodox Churches. AS most of the Eastern Church fell under Moslem and later Communi domination suffering fierce persecution, the ‘Church of Rome grew in worldly power and its coruption was great. This led tothe Protestant Reformation leginning in 1517, But instead of retuming tothe historic Church, the Reformers and those afer them formed 4heir own churches, Sadly, Christianity is now fagmented inte over 23,000 denominations. Thankfully, the {evil did not destroy the Church. How could he? Christ is victor! He isthe builder of His Church! ‘The Orhodox Church has been preserved by Christ, its head. The Holy Sprit isclling all who name the name of Christ to return to His Chureh, the Church ofthe Apostles, the Church ofthe Councils, The Orthodox Church, BGs Eis AGE OF PERSECUTION AND PRESERVATIONjeeCHAPTER THREE HOLY CHURCH & HOLY TRADITION eaeeteaeegaesaaaaaasectecteteceeceeceascseggocacesesnL. us HOLY CHURCH & HOLY TRADITION Introduction. ‘A, Preface: A Brief Review of Paradosis ‘The Cental Issue: What is he Source of our flth and practice? 1. The Apostles 1 Timothy 3:15 but in case I am delayed, write so that you may know how one ought to conduct himsef in the household of God, which i the church ofthe living God, the pillar and support ofthe truth, 2, The New Testament + Someone's Interpretation B. The Unity of Tradition and Scripture ‘The Issue as normally disensted inthe West: 1. Adversarial: Tradition versus Seriptare 2. Equality: ‘Tradition and Scripture 3. Inclusive: Seeipture within Teadition ‘The Horizontal Dimension of Tradition (Numbers in () efr to page numbers in Vladimie Lossy, in the Image and Likeness of God, Chapter 8 which is reprinted in Appendix 7 on pp. 125-140.) A. False Problems in the West (148) B. Oral versus Written (144) Shallow understanding: since oral preceded writen, oral has primacy ©. Dogma (Soma) and Kerygma (xxpoyia) 1, Dogma in the West: a doctrinal definition loudly proclaimed bythe church,16 2. Dogma inthe East (145) Dogma is "teaching 6:Sacxa20), unpublished and secret, tht ou fathers kept in silene, fre from disquiet and curiosity, well mowing tat in being silent ‘one safeguards the sacred character of the mysteries." (Gt. Basil, De spirit sancto 27: P.G. 32, cols 188C-189A.) 3. Kerygma a preaching or proclamation (145) ST RASIL THE GREAT del 399 4b ‘The Secret, The Tradition, The Dogm--can be declared publicly when @ necessity obliges the Church to speak. Dogma can be expressod. This expression of dogms is called ‘erygma-preaching, proclamation. io Translated by avid Anderson (nasTWO00, NEW YORE 7 ON THE HOLY SPIRIT ST VLADIMIR'S SEMINARY PRESS° VSSCSCSCSESCECSSCSCSCSCSCSCSCSCSSEESESESCSCSECSCSCSCSCVSCTCSCSVSSVIssy mist rasenzar L ha wags 4 aah i Ibe See ecees | i lent : eipyieaga| i i eeibual| a g ut ia) y Ei bil fi Tia ete ie faeiilia|! il bel : | TEAHeETT pogey A Bue Btn ra tstailiin, alaha Hhauuliina pls i Hebi if Be ra Sede oe beajeuiah sae : ceili Lit 2 Ebadiue 101 stat whichis to ftow ay without suse, ghia, or sucte. ‘ge which dows ay foreshadows the ‘ot grow old er come tones cieeraran cy ‘and for prayer on thi da, be reminded ay aati Paes tee | Hild ue aunt Haun | pins." Tis, the present ape thereto neces ny ie nd. itis pais i Tete Hu i cee EL BHE 2 BEE it Eva beige oe ee # zeae, 9 J . . een iy, HHEN , itil il qyltas) . Bo iuullbewts He aeee|i So deena: jal Tne p dial aieg Hadi: aie de Se Hritles , lay ine Hag! wf etdp i pe 2s Bing if qualita : han 3 Seed. E ee 8 i Heed é FH! id ii i i Fly eel a1190 D. No Oppastion between Oral & Written Kerygma (146) 1, ayaa agrapha = unwritten (ral) 2. errpa= engrapha = writen ‘Roth ansiten and writen are expressions (kerygma) ofthe same dogma. ‘St Basil speaks ofthe "unwriten practices" and the "unwritten mysteries of the ‘church’ asso numerous one could not expound on them ina whole day. He says the unwritten expressions are necessary for understanding the tut of Scripture. Among the examples St. Basil gives from the sacramental an ltargcal ite ofthe ‘Church ae signof the cross baptismal rites blessing of oil Eucharist epclesis ‘uring towards the east during prayer standing on Sundays 3. Revealed truths nota dead letter but living Word: it ean be attained only inthe (Church, through initiation bythe "mysteries or saraments into the "mystery hidden or ages and generations but now made manifest ois saints." (Colossians 1:26) as) E. Allexpressions of the Dogma, the’ radition, are found on the horizontal plane. seoret words of tation oral words of tradition words = understanding written words of tradition ‘iconography situa visual understanding gestures aanennnnne sancnnnnnnnaanaaanonnnsnasasaaaal120 ILL. The Vertical Dimension of Tradition A. Expressions of the Inexpressible (150) "icons, just a well a the Scriptures, are expressions of the inexpressible, ‘nd have besome possible thanks fo the revelation of God which was ‘complished in the ineamation of the Son.” ‘The Fuliness (Peroma) ofthe Word (150) "..all that expresses the revealed Truth thus is related to Scripture an, if all were in ft become "scripture," the world itself could not coatain the ‘books that shouldbe written (John 21:25)" since expression ofthe transcendent mystery has become possible by the fact of the incamation ofthe Word since all that expreses it becomes in some way “scripture” alongside the Holy Scripture." On the horizontal level, we really have "Big S" and “small . The Vertical Silence of Dogma: The Vertial Silence of Tradition 1. The inffabilty ofthe Tetragrammaton 2, St Ignatius of Antioch: Letter to the Ephesians 15: 1-2 "tis beter to be silent and exist than to speak and not exist. Its good to teach if ‘one does what one says. So there is one teacher who “spoke and it happened,” and ‘ven wiat he has done in silence is worthy ofthe Father. He who hes truly ‘cquireé the word of Jesus can also hear his silence, so tht he may become perfect end act througs what he says and be known through wht he doesnot say.” 3.8 Ignatius of Antioch: Letter othe Magnesins 8:24 * there i one God who manifested himself through Jesus Christ his Son, who is his Word which procesded from silence and in every respect pleased himn who sent him.”ma 4. (151) The faculty of hearing the silence of Jesus atibuted by St. Ignatius to those ‘who i tuth posses His word, echoes the reiterated appeal of Chat o His hearers: He who has ears o hear, let him hear. The words of Revelation have then a margin of silence which cannot be picked up by the eas of those who are outside 5. The Silence ofthe Scriptures St Basil: "There is also a form of silence, namely the obscurity used by the Scripture, ‘which is intended inorder to make it dificult to gain understanding of the teachings, forthe profit of readers." (151) This silence of the Seriptures (se also 1 Cor: 14-16) could not be detached from them: itis transmitted by the Church with the words of Revelation asthe very condition oftheir reception.” (151) D. What, then, is Tradition? ‘Tradition i not the content of Revelation, but the igh that reveals it it isnot the word, but the living brea which makes the words heard at the same time as the silence from ‘which it came; it is not the Truth, but a communication of the Spirit of Truth, outside ‘which the Truth eanot be received. (152) ‘Tradition isthe life ofthe Holy Spirit inthe Church, communicating to each member of the Body of Christ the faulty of hearing, of receiving of knowing the Truth in the Light ‘hich belongs toi, and not according othe natural light of human reason, (182) 2Cor4:6 "For God, who said, "Ligh shall shine out of dares," isthe One who as shone in our heart to give the igh of the knowledge of the glory of God in the face of Christ." ‘The vertical ne of Tradition is the source of Christan gnosis; You will now the Truth ‘and the Truth will make you fee (John 8:32) (One cannot know tae Truth nor understand the words of Revelation without having received the Holy Spirit. 1 Cor 2: 10-13; 2 Cor 4:18; 2 Cor 5:7; end 2 Cor 10:7 TV. The Vertical Dimension is the Work of the Holy spirit ‘A. The Holy Spirit isthe Power of the Incarnation (153) 1. The Holy Spirits the power ofthe Incamation, He isthe necessary condition for the receptionof the Word. ramaaanananaaaaanagcaaogseneasgogcogagcagaaa122 2. The Holy Spirit is the principle of the Incarnation. The same Holy Sprit by whom the Virgin Mary received the faculty of becoming the Mother of God, act as fanction ofthe ‘Word asa power for exoressng the Truth in intelligible definitions or sensible images, and symbols. 5. Tradition is therefore not reveled content bt the unique mode of receiving Revelation a faculty owed to the Holy Spirit, who renders the Church capable of knowing the Incamate Word in His relationship with the Father. 1B. The Holy Spirit renders the Church capable of knowing. (155) 1 is only in the Church that one is abe to recognize the unity of inspiration ofthe ssered books, because the Church alone possesses the Tradition-the knowledge inthe Holy Spirit ofthe Incarnate Word, 2. Receiving from the Holy Spirit the Tradition~the Dogma-the way and mode of ‘miosis-knowing, the Church expresses the Silence when necessity requires her todo 0. 3. The expressions ofthe Silence are judged by the Church agunst the Tradition as to ‘whether the expression is recognized as being within the Tradition and therefore a correct ‘expression of the Tradition. (See pages 156-158) Ps 12:6 "the words of the Lor,.words that are pure, silver refined in the fre seven times.” 4. To say that any horizontal expression ofthe vertical Tradition is “inspired” requires @ reference point against which to judge it. It isthe Church who stands inthe vertical flow ofthe Holy Spirit that knows the vertical dimension and can judge whether any horizontal ‘expression, whether Holy Scripture or letters or theological writings, ae a counterfeit or genuine expression ofthe Verieal Tradition,128423 APPENDIX 7. IN THE IMAGE AND LIKENESS OF GOD 8. TRADITION IN THE ORTHODOX CHURCH. 9. HOLY TRADITION 10. RESOURCE BOOK FOR ORTHODOX EVANGELISM 11. PATRIARCHS OF ANTIOCH 12. THE CHURCH YEAR128SS AIVATWAS SHIMIAVIA 15 qua snort Giatenge © pr sqFOGNEAGH AHO outa syKOHL NosxOnla Ht NHOL 1 Pers 125 G09 40 SSUNAMTT anv OVI SL NI ASSSO1 UDWavA| | 126 SuOP Pray, pue uopypEsy, I 2apes po wnpen, pe wocep" onmpesy pe worn pon fonouyey punaSCCCEE om 77 canny Toprrid eval obra pore] serdeg 1 5 cay PHRPEPPRERERS SLUT BBs on seorgpa p eeaer pop foie per 2451 sn“sine fame wen workop Asda a0 5 16 spony, pa won, 0 fo oun per sa aap ost"10a erm nto sc aoay a ee | ‘Leh ataPrral llores oa uae, pe wren, 0 fo owes ps0 aa oes pe woe 199 fo ong pe roy onnots pnp, 1 foie pe sha) esspore spongy 2h ah 136 bras sou ema hq "Seidy of ura you Soop yas 2p, wt one pu won pon foisusyry poo seu 904) eiot “spe sow pou ec ps ‘dopsisp aaeop 94) ie, sop 1 po} 1 ary aT Te I oar 4 Sige 9 ta i ap yo sqau! musts a Jo fupusiepin Jo 29 70 paqeony amt “ue ne s=1g809 td ne pe nop sou Speman se 137 aseeen138 sone pu one, p29 fostsnp AP BAU HH (Gz 1D) ‘Gp jo sro oT ony, po wore eeeee eeSOCSCSCSCSCSCVVSC COUT UUUTUUUUEUUUUSU UE UEC UES UE i Sng sais por ee ot 20 297 ak 2 Apuoney TyPAMND OF JO TUL we PayAL, oy) Fuyazsoue) pop fo stung pa oBeur ogra{Hay sues oompes, a aL SHON ‘mou B05 5 hy ‘agen ‘5 802 YpmyYD XopoyHO ey} ur UOnTperL,ECCCETS ‘an poqusrep yasune soprody a {Cary dines pues) scroy p deus 2a por edows aut oss 142 = SEAS SPOTS TORT OU TS143. ay ‘4 papanods spur “oun wes aio sep at ‘uke pono han Jo oebon ay eareoond ‘awa on won popu} s| ontpe ena ‘wotdos tani ny sey) ertesaey) pop) 2 em a ts “use ood ge ot neat Sjorody ‘Soden ig) ype pte prom fou ash Ue GMD ‘Kyunop papurg inn an Bunoosed ah, sate SGI eo PY sh povoeod sod au, Na ORO z RS PTO TORT ST ORT: ys ans optous pur neuiop mons aos poe sa i 1 pio ut auaumoyo of) “andne ae (pat tesdaoe smn 146 (Pe 00 1 2 ds oH ou pea nye) at an Pana pu psa son sods ‘ou ox 30 48H Vonpe, spo sao‘a jes gneve aut smpe Jo savevod oxy ouput pours majo ty 145 w ES ISS HET OTT RES aaa ToS %143 exe dd {LON aan nani snnump wane owiogas ome, 1 Supurmopun sopoquo. aL “ssepeN|, “Soa ‘soze 44 1 ON nx 1 a Sends apn eo 2019 em) ino aug bah or Lope Sun, a08 SO en dd ‘women Saar ope, yo aaa UL, OPN ‘sont Md wat “AN ‘poomyar ‘ag a pun woseu pa Poo 7 ssnuNry por aint SUL uf esonpee, Poe Wolpe, ee us “sy woe ‘aay sopenio wns UV weapon, AD A HIE soxiavng wanting 40% sNousI59N5 ty perenne eneetarns oe Sage Paap aotabe rr alir mes a sn maTCUTTS SSCSCSSCSCSCSCSSCSSCSCSHSSSSCTCSSSSCSSCSSESCSESCSESCTCCVSSS 1T HOLY TRADITION: Guardian of the Scriptures Deziing them saying “ayng alee omannen of Gad, you Bald 1) be ton of men" Oa 7). [Althe me ne, platy in his ‘mesenpoicl ses ny Chars ‘gute worl abouti eal ours ‘bret "waiter mises” Genel, tis mews he alfimaton of sy nd ‘ecieal valen lig ly segs ny. comsion pais es Se peas, jasc, and feo. nce lop tsohendesime peopel visas ‘vio vociruly dearest cn he me ary rockin oly our eed © ‘Farm to wait” ral oe oe How shoul wea ssa viw anos aun Jo 2 Butsosd ‘pom x0} om port por ‘Gui, ‘mopeys 24) ut muss oreineg aay aopun Joyo! 1 pioy ss2qpeg ay) Jo Jo suamorroy aun ‘suetsoi Ny amp ‘ueuspooeRy aye sig sowie SO —zI-1] 2990199 eeereeceevrececeeee ‘2804p ue ‘Joos ayy poyse ; sy mows ome uy Burpunoyioy snr “souney soy) Jo ‘oupayeu ayp 20801 se2q ou plnoo pio Jo oun “yingue| uP ous ‘p00 30 progy nit y0 ur af mage Boogie 0k Aetoad yt oy si a, “eu dono toad pur paadoy upg of wiidorg 34) 8 z ‘ales Jo spunog ayn Buioo129p kq “an 2igesnouoy 210M v219 ND ‘pesoyq put aesoqrun = apsoso1ut ry Suiinyes eg oy toying 24 mp ty 1 Se 0) Fons he ps rnaseA HL 30p sty pas ‘pues rqistod 08 sebu 3th Poa ‘peu ancy “Kep yluaaay ay paysiuy sep x18 ul oy pos) ti ur uoned jo adie yoin Sin pasoouoy usa qiey me han yo 00g Su, 28 jo. upran up uy Baer bury urnip fo See ee “proy ay Jo ay aim spuaydoys pue ‘uoueayes soy ynypien. aT Fpaor au i siossoa5.0 SSutoop sin Bury fe soa)asuony 3 »yo puE Sao 24 Bip &q 43p10 pood wy pu vous 039 iam su. Aspune unos wonas oq “ATW SMAHLVd ATOH IHL AO AVaNAS zig168 SN BRL *f “oy ‘sfuss2yq ype popusssuen sey NOL, :0qr sao 19 Asses pans si98 un ajoua oy Jo a4Sif9p pur 29124 2h "paoq4 ayy Jo ‘apjoB aq ‘aipesed yo ssamoy postaoy 9K "Wor sku otp Jo fu2e 2A “juawewsy 386 Paes ‘wow Ajueaq aa ate) ur wom Pa aia rey ut S20yoz0qq4 ~Aojooga uy Baresnoosip Jo Kot s6ai 24p Yoany auf 0 Syuterd Sutsansfop "sidg Aor] ur ‘dog “uae 2M 30 conten 00 pu soueigng 2u0 1 ponatpoq kau -anauy ue aia, poryiqg 219m Kayy 30} Sypeap ovum Fe 8) Aap Suopsoy my utdg ay Jo tour Burs ip ata WIN patos puv ‘Srfou aatfonsisap ‘Butmonap oye Yosne> 29 Jp oof ay es Pid na o usp ur ‘qioum poxess dpsnt sou wou Butsey pus ‘Furpsoy, “days yo sua sodx9 ays Kqinj pautene Suey uryseasd Dauinip 2p 30 sainrul psumouol-tte pus peo, “H98 poumoaey u‘oq ‘spusydayy SULAIP aye pop) wosy foun yea 24 Buse gni 45 Lo oy way oteanae Sony 0m fon aque Hiprqu ‘dysion anit Jo suonpesy pur sutabop Tesouess ou Susy og oF Bu/RuLg umes once pr spuom sa} yo uo mnetsudns iis "Wah “uy ouintp qua ayods fain std Sqopy 249 Jo 422012 ‘qjoym poniaes Baypeasdastag pasoid my UoUya Sig same AoR—21-11 299020 (yosdey) sopsody ayy jo stunypea 2 sun Bufo soap ohueg a i fasues 1 pastes Se inor 2h Jo Bpsoey aly ay Pens Onteae ET mien reg 9 tog 290 sof of per weneing aq) sof aa} a nce ws pO outs 04m a pnt ov wats of sos nowy tay “taueay Jo opdury oo, Je tioned wen aye por ping oq wayuce wet nom wanes ‘ato sb Stel 2utatp i pant Sn vai aoneeusr put Bessy Ea tony ake cr near ota ate dink dnp pone ae aA ode prquows spat deans oor over 241-0} pen eegoraneg Oy bf esngoedany ong SMe ree pessmny 24} 40) wounds, ‘sanypog 249 sof uy nos sno yo vowvayes pue 2124s “Kol ( ‘ue jo dey aut Mpeg ‘oroloy Burkes "tey ut 29 po wove ou fou os ot 2h 6 os ‘palyiwoosip oq zoAsu y[eys du "220}o124qy ImoOSnS -3n0 88 uoyei om 2a4g ‘Kpery O ‘ayn pur odnfar apes ue oyeeayy He= = => 2 » 2 = = 2 8 8 ® ® » ® » s » ® ® ® ® » 5 . » » » » . > 2 164 APPENDIX 13. IST ECUMENICAL COUNCIL 14. 2ND ECUMENICALCOUNCIL 15. 3RD ECUMENICAL COUNCIL 16. 4TH ECUMENICAL COUNCIL 17, STH ECUMENICAL COUNCIL 18. 6TH ECUMENICAL COUNCIL 19. 7TH ECUMENICAL COUNCILFUUUEUUCCCTECCECECEE CECE CUCU LUC LUCE UUUERERTS 170m NICENE & POST NICENE FATHERS SERIES II Volume 14 - The Seven Ecumenical Councils Se THE SEVEN ECUMENICAL COUNCILS OF THE UNDIVIDED CHURCH THEIR CANONS AND DOGMATIC DECREES Together Wil The Canons Of It The Local Synods Which tae Received Ecumenical ‘Acceptance. Falted Wh Notes Gathered Prom The Writings Of The Grete Schotars ay HENRY R PERCIVAL, MA, DDTHE SEVEN ECUMENICAL COUNCILS OF THE UNDIVIDED CHURCH THEIR CANONS AND DOGMATIC DECREES Together With The Canons Of All The Local Symods Which Have Received Ecumenical “acceplance Ealted Wuh Notes Gathered From The Wetngs Of The Greatest Scholars BY HENRY R. PERCIVAL, MA, DD "think it necessary to make a fee remarks ypon the rule which Inve lid down for mel with ‘regard to my aritude on controveted questions bearing upon doctrine or ecclesiastical doctine. It seems to me that in such a work asthe present any expression ofthe edit’ views would be eminently out of place. Ihave theefore confined mylf oa bare statement of what eonecie be the fats of he case, and have ft the reader to draw from them what conclusions he please. ‘hope tha this volume may be equally acceptable tote Catholics and tothe Protestant, the Eastem and tothe Westem, end while I naturally think Ua he facts presented are clearly in secordance with my own views Thope tat those who draw ftom the same premises different ‘conclusions wil find these promises stated to ther satisfaction nthe following pages. And should such be the ease this volume may well bea step toward "the non of land toward "he pesce of all the holy churches of God,” for which the unchanging East has o consanly payed in her itary. In conelusion I would add that nohing Ihave writen must be interpreted as meaning ha the «editor personally has any doubt ofthe rth af the doctines set forth bythe Eoamenical Councils ‘ofthe Chistian Chute, and [wish to declare inthe most distinct manner that I accep ll the octal decrees ofthe Seven Ecamenicl Synod as inilible and iefermeble. Henry R. Percival Pentecost, 189. 2 PRAAADAAAADAAADAADADADADAAATAAAAAAAAARaAaAAs173 Pentecost 1099. THE FIRST ECUMENICAL COUNCIL THE FIRST COUNCIL OF NICE AD.325 Emperor. —Costatie. Pope. —Sivester HISTORICAL INTRODUCTION The history ofthe Coun of Nice as been a0 often writen byso many brilliant historians, rom the time ofits siting downto to-day, that any historical notice of he eases leading oie assembling of account ofits proeeings, seems quite unnecesary. The eitor, however, ‘ventures to call the atention ofthe reader tothe fat tat inthis, asin every oter ofthe Seven Ecumenicl Councils, the question the Fathers considered was not what they supposed Holy Scrip might mes, nor wt ey, omar eget ought wold ecient with the mind of God, but something emily diferent, to wit, what they had received. They understood ther poston to be thi of witnesses, not that of exepetes. They recognized but one ‘uty resting upon them inthis respect —to hand downto othe fit men that goed thing the Church had received according the command of God, The fist requirement was nt leming, ‘but honesty. The question they were called upon to answer Was not, What o think probable, or even cela, fom Holy Scripture? but, What have [been taught, what las ec tet ne to hand down to hers? When te time came, inthe Fourth Council to examine the Tome of Pope St. Leo, the question was not whether it ould be proved to the satisfaction ofthe assembled fathers fom Holy Serpture, but whether it waste traditional fit ofthe Church It soma Sse » , , , » » » » » » » » » , , ’ , > » » » » » » » » » » » » » » » » > » » » > » » > »4 as not the doctrine of Le in the fifth century, but the dctine of Peter in he fit and ofthe ‘Church since then, that they desired to believe and to teach, ands, when they studied the Tee, they ried ou “This is the faith ofthe Fathers! This isthe altho the Apostles.Peter hath thus apoken by Leo! ‘The Apostes thus taught! Cyril hs taught! et. No Acts of ithe ofthe first two Ecumenical Coun have ben landed down. eee enema THE NICENE CREED (Found nthe Act ofthe Eeumerical Councils of Ephesus and Chaleedan Inthe Epa of Eusebius of Coesreato his ownCharch inthe Epistle of St Athanasius Ad Jovian lng, fn the Beoesastca Histories of Thodoret and Socrates, and elsewhere The variations detent are absolutely without importance) ‘The Synod at Nice set forth this Creed, The Eethesis of the Synod at Nie, Me believe in one God, the Father Almighty, maker ofl things visible and invisible; and in one {Lard Jesus Chri, the Son of Got, the only-begotien of his Father, ofthe substance ofthe Fath, God of God, Light of Light, very God of very God, begotten evvbévie), not made being of one substance (noo Gtov,consbstantalem) with the Father. By whom al things were wee both which be in heaven and in eath, Who for us men and for ou salvation came dows [tom ‘eaven] and vs incarnate and was made man He suffered andthe third day heros apa oad icende ino heaven. Ande hal come agit judge both the quick nd te dsad. Rad fore believe] in the Holy Ghost. And whosoever shall say tha there was aime wha the Son of Ged _¥38 not (hy mote Sro of Fy) 0: that before he was begoten he was not, otha he wus mac fthings tat were not, o that he's ofa diferent substance or essence [fom the Father] or that be ise creature, or subject to change or conversion — al that ost, the Cathlie nd Apostolic Church ansthematizes them,175 EXCURSUS ON THE DEACONESS OF THE EARLY CHURCH. "thas been supposed by many thatthe deaconss ofthe Ealy Chuch had an Apostolic institation and thats existence may be refered to by St Paulin is Epistle tothe Romans (16:1) where he speaks of Phoebe as being a Bxovos ofthe Church of Cenchte. moreover kos been Suggested thatthe "widows" of | Timothy 5:9 may have ben deaconesses, end this seems not talikely from the fact thatthe age for the admission of women to this minsey was xed by, ‘Tertalian at sity years (De Vel Vir Cap ix), and only changed to forty, two entries ater by ‘the Counel of Chalcedon and fiom the fuer fac tht these “widows” spoken of ty St Paul ‘szemto have had a vow of chasty, frit is expressly said that if they may they have “damnation, because they have east off thei st faith (I Timothy #12), These women were called Staxsvicoan, xpeoBvtiBes (which must be distinguished ffom the oeofrépat, a poor clas referred on the Apostolic Constitutions (ji 28) who are tobe only invited frequently tothe lve-feass, while the xpeaButiBco hada definite ellotment ofthe offerings assigned to thee suppor), xpa,diacanisoe,presbyteroe nd viduce ‘The one great charectrisic ofthe deacones was that she was vowed to prpetal chatty. The Apesiolical Constitutions (i 17) say tat she must bea chaste virgin (napBdvog dvi or else ‘widow. The writer ofthe aticle "Deacones”in the Dictionary of Christian Antigutes eyes "h {sevident hat the ordination of deaconeses included a vow of ello." We have alieay sea the language used by St.Paul and ofthis the wording ofthe canon of Chaledon s bt an echo (Canon x9). “A woman shall not receive the lying on of hands asa deaconess uns forty yous ‘fags and then only afer Searching examination. And if, afer she has had hands laid on he, and as continued fr atime to minister, she shall despise the Gace of God and give bref in ‘aziage, she shall be anathematized andthe man whois urited to her* The civil lw went till further, and by Jatnin’s Sixth Novel those who stempted to mary ae subjected to forfeture ‘of property and capital punishment nthe collet in the ancient office there ia spetal petion ‘that the newly admited deacones may have the gi of continence, ‘The principal work ofthe deaconess was to asist the female candidates for oly baptism, At that time the serament of baptism was alway administered by immersion (except thee ‘xtreme illness) and hence there was much that such an order of women could be useful in, ‘Moreover hey sometimes gave to the female catechumens preliminary insrution but their work as wholly limited to women, and fora deacones ofthe Exly Church to teacha tan oro srse "ne hm Cops Cra nn SRL Petree Se 5116 him i sickness would have been an impossibility, The duties ofthe deacones are et forth in ‘many ancient writings, cite hee whats commonly known asthe XN Canon ofthe Fourth Council of Carthage, which met in the yer 398: "Widews and dedicated women (sanctimoniales) who se chosen to asia the baptism of ‘womea, should be so well instructed in their office aso be able to tach apy end propely 'nskiled and rste women how to answer atthe time of their baptism to the question puto ‘hem, and also howto lve godly after they have ben baptized.” This whole matters rested clea by St. Epiphonius who, while indeed peaking of deaconesses as an ode ya) asses that "ey were only women-elders, nt priestesses in any sense, that thet mission wasnt fo Intec in any way with Sacerdotal funeton, but simply to perform certain offices fn he cae ‘of women" (Hoe. bx, cap. i). From all this itis evident that they ae entre in ero ho ‘suppote that the ayn on of hands" which the deaconesses received coesponded o tht by hich persons were ordained tothe daconate,pesbyterat, ad episcopate at tht period af the hurt’ history twas merely a solemn dedication and blessing and was not looked upon "as outward sign of an inward grace given." For Further proof ofthis I must refer to Morin, who ‘has treated the mater most admirably. (De Ordinationibs, Exercitatio X) The desconeses existed buta short while. The coun of Laodicea as early a8 AD. 349-381, forbade the appointment of any who wee called speaBSriBeg (Vide Canon xi); ad the fst ounei of Orang, A.D. 41, init twenty-sixth canon forbid the appointment of deaconesses altogether, andthe Second council of te same ct in canons xvi and xvi, decres that, eacoresses who martied were tobe excommunicsn lee they renounced the mn they Were living wth, and tht, account ofthe weakness ofthe sex, none for the fate wee oe cords, ‘Thomassinus to whom refer the reader fora very fl weatment ofthe whole subj, it of pinion thatthe order was extinct inthe West by the tenth or twelfth century, bu th i lingered ‘onalitle later at Contetinope but way ia convent insiuions.homesi, Ancien e!, ‘Nowede Diseiplne de !Egise, Pat, Live Il.) CANON 20 Forasmuch as thee ae certain persons who kneel onthe Lord's Day and inthe days of Pentecost, ‘hetefore, to the intent that all things may be uniformly observed everywhere (in every parish) it among tse PRAGA RePPeeeeeeeesecesesaoeneeaaaanaananannawT ‘seems good tothe holy Synod that prayer be made to God standing, Nores: ANCIENT EPITOME OF CANON 20 (On Lorts days and at Pentecost ll mast pray standing and no neling HAMMOND. ‘Although koesting was the common posture fr prayer in the primitive Church, yet the custom {ev prevailed ven fom the clit ime, of staetng at payer onthe Ld day, ad rag the fifty days between Easter and Pentecost. Tellin in passage in histreatse De Corona lit, which soften quoted, mentions it amongst other observances whith, though not ‘Sgresly commanded in Scripture, yet were universlly practiced upon the authority of tition. We consider it unlawful be says, "to fast, oto pray keting, upon te Lond’ daye we cao {he same liberty from Easterday to that of Pentecost” De Cor Mil s.3, 4. Many othe ofthe Fathers notice the same practice, the reason of which, a given by Auguste and thers, Wes to commemorate the resurection of our Lor, at sigify the rest and oy four oom resuretion, which that of ourLord assured, Tis canon as Beveridge abnerves, poof ofthe ties state om nomi of eds rout Chachi nae the Nicene Fathers ths sanction and enforce by their authority «practice which in tel is, Indien, and not commanded diet or indrety in Seripture, and sig his a tht reason for doing so: "In order tat ll things may be observed in lke manner in every para" o decors HEEELE Allthe churches did nt, however, ado pt this practice: for we see inthe Ae of the Apostles (xx ‘36 and 21:5) that St Paul prayed bel ling during the time betwen Penta and Easter, ‘This canon is found in the Corpus Juris Canonici. Deere, Pts Il, De Cone Dist. le. (ON THE KEEPING OF EASTER. 7 From te Letter of the Emperor tall hase not present atthe Cou (Found in Eusebius, Vita Cons, Lib. in, 18-20),178 ‘When the qustion lative othe sacred festival of Easter arse, it was universally thought that it would be convenient that all should keep the easton one day; for what could e more beau and more desirable, than tose this festival, ough wich we receive the hoe of immortality, celebrate by all with on accord, odin the same manner? Iwas declare to > parealey _uowrthy fr this the hoist fal festivals to fellow the eustom [the ealeulaion] ofthe Jews, ‘ho had soils thir hands with the most fearful of eimes, and whose minds were Minded. In "ejecting the custom, we may transmit to our descendants the legitimate mods of celebrating Ester, which we have observed ffom the time ofthe Savior’ Paston tothe present ay {according tothe dy of the week. We ought not, thesfore to have anything in commen ith the Jews, forthe Savior has shown us another way; our worship follows a mot leitimete and ‘more convenient course (the order ofthe days of the week); and consequent, in unanimously ‘opting thismose, we dsice, dearest etre, to separate ourselves from the detestable ‘company ofthe Jews for its truly shameful for us to hear them boas tht without ther rection we could notkeep this fess. How can they be inthe right they who, after the death ofthe Savier, have no long ben led by reason but by wild violence, asthe delision may ure them? They donot posses the rth in this aster question; fri heir lindness and epugnance tall improvemens they fequently celebrate two passovers in the same year We euld no imitate those who ar openly in enor. How, then, could we fllow these Jews, who ae most certly ‘linded by eror? for to celebrate the passover twice in one yea is ol inadnisible. But even if this were nto, it ould stil be your duty nat arish your soul by communications with such wicked people [the Jews]. Besides, consider wel, than such an import mater, and on & subject of such great solemnity, there ought not tobe any division. Our Savior as lets only fone fetal day of ou redemption that isto say of his holy pasion, snd he desired [to establish} ‘aly oe Catholic Church Think, then, how unseemly itis, that onthe ame dey some shoul be fasting whilst others are seated at a banque; and that afer Ease, sme shoul be rejicing feasts, whilst others ae stil observing a src fast For this reason, Divine Providence wills hat this custom shouldbe rectified and regulated in uniform way; and everyone, hope, wil epee ‘pon tis point. As, on the one han, its our duty not to ave anything in common with the ‘murderers of ou Lord and as, on the other, the custom now followed bythe Churhes ofthe ‘West ofthe South, and ofthe North nd by some of those ofthe East, isthe mos accepae, it ‘is appeared god toa; and Thave been guarantee for your consent, that you would accep it ith oy, sits followed at Rome, in Afra, in all aly, Eeyp, Spain, Gaul, Britain, Libya, in all Achaia din the dioceses of Asia, of Ponts, and Cillia You should consider not only tht ‘he numberof churches in these provinces make & majority, bu alo that itis ak to demand what our reason approves, and that we should hve nahi in common wit he Jews To sump amon hae) taeseP re179 ‘in few words By the unanimous judgment of all it as been decided tha the mst holy festival of Easter should be everywhere celebrated on oe and the same dy, end it isnt seem that in ‘so holy ating there should be any division. As thi isthe sate ofthe ease, ace joyaly the vine favor and this tay divine command; fr all which takes place inaremtlicg of tne shops ought o be regarded as proceeding fom the wl of God. Make known o yout betven ‘what hasbeen detreed, kep this most holy day according tothe prescribed mode, we en thas lebate this oly Easter day atthe same time, if its granted mes [desire toute ysl with you; we can répice together, seeing that the divine powes hes made use of ur instrumentality for destoying the evil designs oF the devil, and this eusing fat, pce, and ‘unig to ous amongst us: May God graciously protect you, my beloved tretxen, EXCURSUS ON THE SUBSEQUENT HISTORY OF THE EASTER QUESTION (Weft: Hist ofthe Councils, Vol. 1, pp. 328 et 699.) ‘The differences inthe way of fixing the period of aster didnot indeed dsappesr after the Council of Niea. Alexandria and Rome could not agree, either because one ofthe two Churches ‘neglested to make the calculation for Ease, or because the other considered it naceurae Iisa fact, proved bythe ancient Easter table of the Roman Church thatthe eel of thy four years ‘continued tobe used at Rome as before. Now this eel dillered in many ways fom the Alexandrian, and didnot always agsee witht about the period for Easter — in it (0, he Romans used quite another method from the Alexandria; they ealeulted ome pact and ‘began fom the fericprimaof January. (b) The Remans were mistaken in pacing the fall moon ‘itt too soon; whist the Alexandrian placed it ite to late (c) At Rome tc equinox was ‘supposed to fll on March I8th; whilst the Alexandsians placed it on March 21a (4) Finally the Romans diteredin his fom the Greks also; they didnot celebrate Easter the next ay when the fll moon fel on the Saray Even the year following the Council of Nices — thai, in 326 — as well in th years 330, 333,340, 341,343, the Latins celebrated Easter on diferent day fom the Alenia In ‘order to putan end this misunderstanding, the Synod of Srdia in 343, as we lear from the newly discovered festival ltrs ofS. Athanasius, took up agai the question of Eater, and brought the two partes (Alexandrans and Romans) to epulte, by means of muta concessions, ‘common day for Ease: forthe net fifty year. Tis compromise afer afew years, was nt observed. The troubles exited by the Arian heresy, andthe division which it cased between the East andthe West, pevented the decre of Sadia from beng put into execution therfore the "i fm a Coie Can Canta ow pam) ‘ecard Teg amar aseseat180 Emperor Theodosius the Gre after the re-establishment of peae inthe Church, found hist obliged to take fresh steps fr abaininga complete unifermit inthe manne of elebrating Easter. In 387, the Romans having kept Easter on March 1s, the Alexandrian didnot do so or ‘ive weeks lter— that sto si, ill April 25th — because withthe Alexandrian the equinox was no ill March 21s. Te Emperor Theodosius the Great then asked Theopils, Bishop of| Alexandria for en explanatonof the difference. Te bishop responded to the Emperors desire ‘and drew up a chronological able ofthe Easter festivals, based upon the principles Acknowledged by the Church af Alexandria Unfrtnatly, we now possess only the prologue of| Bis work. Upon an invitation fom Rome, S. Ambrose also mentioned the period ofthis same Easter in 387, Inhis ltr to the hishope of Aelia, anh se withthe Alseandriancompettin Cyr of ‘Alexandria abridged the pascal table of his uncle Theophilus, and fixed the ime forthe iner-fve following Eaters — that is, fom 436 o $31 after Christ. Besies this Cyril showed, ina lever oth Pope, wht was defective in the Latin caleulation; end this demonsvaton wat taken up aguin, some time ar, by order ofthe Emperor, by Paschasinus, Bishop of Llybaeun, and Proteris of Alexandsa, in aeter written by them to Pope Leo I. In consequence ofthese ‘communications, Pope Le on gave the preference tothe Alexandrian computation instead of that ofthe Church of Rome. At the same ie also was geerall established, the opinion so lite entertained by the ancient authorities ofthe Church — one might even su, 80 strongly in contadton to ther teaching — that Christ partook of the passover onthe 14h Nisan that he ‘ied onthe 15th ot on the 1th asthe ancients considered, tat he ay in the grave on the 1h, ‘and rose agai onthe 17h Inthe leer we have just mentioned, Proterius of Alexandra openly dried al these different pnts Some years afterward, n 41, Victor of Aqutane, by order ofthe Roman Archdeacon Hilary, endeavored to make the Romtn andthe Alexandrian calculations agree togete.Ihas been ‘conjectured that subsequently Hilary, when Poe, brought Victor’ calculation into use, in 456— thats, atthe time when the ele of eighty-four ears came to an end. In the late cle there ‘moons were marked more acurtly, andthe chief ferences existing between te Latin an (Greek calculations disappeared; hat the Easter ofthe Latins generally coincided with that of ‘Alexandria, owas only a ery litle removed fom it In cases when the 1 fll ona Saturday, Vietr didnot wish to decide whether Easter shouldbe celebrated the nextday, asthe Alexandtias did or should be postponed fora week. He indicates bth dats in his table and leaves the Pope to decide wha was to be done in each separate cae. Even afer Vitor’184 ‘alevltions thee oil remined great difevences inthe manner of fxg the celebration of Ester and it was Dionysius the Less who fist completely overcame thm, by giving to the Latins a pascha table having ais bass the eye of nineteen years THis eee pertcly ‘comesponded to thet of Alexandria and thus established that harmony which hod been so long, Sought in vain, He showed the advantages of his alultion so song, that it was amited by Rome and by the whole of Italy, whilst almost the whole of Gal emaived fithfl to Victor's ‘anon, and Great Brians eld the eye of eighty-four yeas litle improved by Sulpcias ‘Severus. When the Heptarchy was evangelize by the Reman missonaes, the new converts accented the calculation of Dionysius, whilst the ancient Churches of Wales held fs thet old {tadton. From his arose the well-known British dssensions abou the slbraton of Eater, hich were ransplante ty Columban into Gaul In 729, he majority ofthe ancient British Churches accepted the cycle of ninecen years. tad before bee intodiced into Spain, immediatly after the conversion of Reccared. Finally, under Charles the Great the eycle of nineteen years triumphed over ll opposition; and thus the whole of Chistendom was united for ‘the Quaiodetimans ha gradually disppeared.182 THE DATE OF HOLY EASTER ‘Te date ofthe een of Easter ws ‘ied bythe it Beal Gown eg Beyer 32 aD, Tl Pet Eins Cone ni tran Chucho te Eats te Wet was Sia 18 kg, thet et Church cold opposer change the weaned ‘on, unlen ehouph anche Emel one ‘his Holy Counc af Nise, in the year SAD. dered te repute fer he casein fe date of Ear fore whl of Costa os ot all Cia mght cleat Ease ae Sine dy ery Ja, Ths epson of the Fist Essie ova are tse oo the Scvente Ape Con hth ei a atone elt» Boy oe ace Pescn celerats the Haly Day ol Ee tel it ena equine, or with the fmm et he 9 pana? Eater wre handel down to us bythe Coed Antec in 41 AD, whch tad veduel Me eit SUSE SE te Som co eneening Ease te he Fist Ecumenical Coun {sho carbene by the exo ‘Abani the Great and Spiga ef uct ‘Tse repulation sf te Fin Eases Coun ae ales W Tha Eater mut always be clea on a Saray" 2 Tax ater mut never be eee on the sae aya be Jew Puss 93 1Ttat Eater soul seer be een en ge ‘fore he vera ques of ay yee" 1 Mould ab be noted her tht Cyl he Paviach of Alsi, a he Pacha Chea Biel The Ecumenical Couns eannawls Ried ft the Church of Asad, ean a feted atonoren, would ansumce tthe Chek et Rome wey ya the date af Eater, and Rane "urn wold anoune it he aes Cae fat the Chancho eof Esse, he hutch oie Wes, ser the date was determined by the Chie ‘lean, ee eee Ses ee SRN Sale Soe183 EXPLANATION OP THE ABOVE MENTIONED. REGULATIONS. (2) Toe Ft rept “th Batre slows be crated on Sanday was oped Ghat tie there were Chie whe brated Ester on Fria, tat so the ay of Ck (2) The second repli, "hat Eater smut seer be elated on or blo the Jews Easove, was opted era, seeding the Holy Gospel Christ was race daring te wea the Hebrew Pave and war taken dn foe th (ta onthe eve of the Sabtahy tnd ee the Iolioing ny, fer he Jon ehh. (3) The tied reuaton, at Easter should ort be ebuted oor bilo the sel sino "vas adept bese eter, Rete, (ght be tated twice none yard when te lapped it wuld naturally mt cloned wo inthe fling ye The atronamers of that in, informed the Fsthers fhe Been Conn th the a noe flan the 2 af Marne ear 385, Inlwieh hyha eonven ate Tak Marc, which was the date previ designated 97 ope Hippy he ver een Fram the reins of the int Bes: mesial Come we fave telling ne To he ‘ng of he date Baer "hte i tobe eee en theft Sun (2 lowing the ta con othe Mle the end of he Hebrew Passes At the tine ofthe Fit Eeumetiel Cnc) f 825 AD, the Julian Caesar was in ws Co ‘suc te date of the ver equion eas ee of March senting to the Jae eaktaer el 2 We shal eager by Hi miner aS ‘seconds than these opal ee But sancon may ok “What ie Ju ales?184185 ee THE SECOND ECUMENICAL COUNCIL ‘THE FIRST COUNCIL OF CONSTANTINOPLE. AD. 381. errs ev aensniseeaseeees HISTORICAL INTRODUCTION 9 Inthe whole history ofthe Charch there is no coun ‘which bristles with such astonishing facts 4 the First Couneil of Constantinople It is one of the “undisputed General Councils one of the four which St. Gregory said he revered as he dd the four oly Gospels and he woul be rsh indeed wio denied its ight tothe psition tas so long occupied and yet 1. ttwas not intended to be an Esumenicl Synod at al. 2 Ie-was a local gathering of only one hundred and fy bishops '3.1t as not summoned by the Pope, nor was he invited tit 4:No diocese ofthe West was present either by representation or inthe person ofits bishop; nether the see of Rome, nor ay other se, 5, twas a council of Saints, Cantina Orsi, the Roman Historian, sys: “Besides St. Gregory of ‘Nyssa and St Pete of Seba there were cir zal forthe ith, o for their leaing, or for te eminence of their Sees, a St. Amphilochus of Teonium, Helladivs of Cesaten in Cappadocia, Opimus of Antioch in Psi, Dior of Tras, St. Penge of ‘todices, St. Eulogius of Edessa, Acaciu of Bera, Isdoris of Cyrus, St Cytl of leruslem, (Gelsius of Cesares in Palestine, Vitus of Cares, Dionysus of Dospolis, Abram of Bathe, aad one sts $$ irrcticrAacichus of Samosat, all three Confessors, Bosphorus of Colonia, and Oxets of Melting, and various others whose names appear with honor in history. So tht paps there hs nol been coun in which hs been found a greater number of Confessor ad of Saints" 6. leas presided over at fist by St. Melts, the bishop of Antioch who was shop notin ‘communion with Rome, who died during is session and was styled Saint inte paneayrc be converted et." Upon ths Dr Pusey well remarks, "tis, of course, imposible to suppose tat they can have believed any addition tothe cred wo bave been forbidden by the clause eed, accepting it wit ts anathena themseives to have added to the cred of Constantinople" ‘But while this isthe case itmight be that they understood éxtpav ofthe Ephesine decree to forbid the making of contedciory and new ceeds and not explanatory eons othe exing 226, Of his interpretation ef the decree, which would seem witout ay doubt tobe the oly tenable one, shall eatin ts proper place We have however frhes poof tha the Coun of Toledo thought they were sing the unaltered ‘reed of Constantinople. Tnthes ais we find they adopted the following “for reverence ofthe ‘most hoy ith and forthe strengthening ofthe weak minds of men, the holy Sys enact with {he advice of our most pious end most lorous Lord, King Recarede that trough al the BD, fommonly suposed. Be his as itmay Nesoranin sary ahve ot ole Cabo Doctine oft nsratin, and therefore the ingore the word Geosbues cosets erazzenied 1 shal teat the word Theotocos under two heads ts history its meaning, ft however quoting Bp. Pearsons words on its Concliar authority. Pearson, Exp ofthe Creed, Art Il. m. 37)" Pisin hat the Council of Ephesus which condemned Nestorius confine his ile QeowOeon 1 ‘sty confimed it frit is evident that it was before used in the Church, bythe tumult which ose a the fist denial of it by Anastasius (Nestorius presbyter); and so confirmed ia ceetved before, because they approved the Epistles of St. Cyril, who proved ity the usage of those Fathers which preceded him. (1) History of Word Georbx0s thas not been unfiequentyassued thatthe word Teotocs was cine to expres the peculiar 33 view of the Incrmation held by St. Cyril. Such however, isan entre misake twas eno em ‘9f Catholic Theology andthe very word was used by bishop Alexanderin leer fom the sed ae rran ‘eld at Alexandrian A.D. 320, to conderan the Avian heresy (more than a hundred years before the mestng ofthe Counel of Ephesus); “Afr this, we receive the doctrine ofthe reuetion fiom the dead, of which Jesus Christ our Lord became the fis- ris, who bore a body in rth, ‘ot in semblance, which be derived from Mrythe Mather of God ex tig Oeotbxov ‘Mapias)” The sae word had been used by many church writes among whom may be ‘mentioned St, Athanasius, who sys, "As the lsh was born of Mary, the Mother of God, so we ‘say that he, the Wor, was himself born of Mary (Ort. Ara. i 14, 29,33; als iv, 32). Sex also Eusebius (it Cost i, 43}: St. Cyril of Jerusalem (Cet, x, J and especially Origen, who (sys Ep. Pearson) “didnot only use, bt expound at lege the meaning ofthat ile cordon his first tome on the Epistle to the Romans, a8 Socrates and Liberetus esti." (Ct (Origen in Ducteronamy xxi 23; vol ij, p. 391. Az in Le. apud Galland, Bib. Par, vol. x. append. p.87,D).A lists given by Dr. Rout, i hie Reliqioe Sacre, Vol. jp. 215 (1st £2), 332 @¢ Ed). In fact Theodore of Mopsuesta was the fst to object its fra we know, writing as follows: "May ae eum he Wad th Word waded nips, tou othe beginning he dvet in Jesus ina peculiar manner. Thus May is propedy the Mother of Chit. (Chrsttoces) but nthe mother of God (Theoteos). Only igutively, per anaphoram, can she be called Theotocosals, because God was in Chri in remarkable manner Property she bare 8 ‘man, in whom the union with the Word was begun, but was ail z ite completed, that he was ‘ot yet called the Son of God” And in another place he sys: "Its madness to say that Gd is bom ofthe Virgin... Not God, but the temple in which God dwelt is bom of Mary.” How far ‘Theodore had dep from the teaching ofthe Apostli days may be seen by the following ‘quotations ffom St Ignatius. "There sone only physician, of flesh and spirit, generate and Ingenerate, Godin man, true Lie in death, Son of Mary and of God, fst passibe and then mpasible, Jesus Cirst our Lord." Further on inthe same eistle he say: "For out Gad, Jesus ‘he Cvs, vas bore inthe womb by Mary et” With the fr ofthese possags Bp Lightfoot ‘very aptly compares ie folowing fom Melito. "Since he was corporeal. he fashioned a body for himself of our litenes.. be was eartied by Mary and clothed by his Faber, be tod the earth and he filled the Reeves." ‘Theodore was forced by the exigencies of hs postion to deny the doctrine of he communicatio ‘diomatum which bad already at that early date come to be well understood, atleast 0 fr a8 practice i concerned, ‘Wat on be gle Cran Chew Ln) ‘Som atu eane Fare eine212 (Hefee, Hist. ofthe Councils, Vol. inp. 8) This doctine, sis wellknown is predating the same properties ofthe two natures in Christ, not in ahsracto (Godhead and manhood), bt in conreta (God and mar). Chis. himself had ecard in St.John in, 16: "God... give his only begoten Son” (namely to death), and similarly St Peter declared (Acts in, 15): "Ye. killed the rine of Lf" when infact the beng given up and being klled is apropery (i8iua predicate) of man, not of God (the only begat, the Prince of Lif), In the same way Clement of Rome, fr example, spoke of "the slferings of God” (wadiyasa O¢o8 (: Ad Cor. 2), Ignatius of Antioch (Ad Epes. and Ad Rom, 6) of alla and ndog O100 Tatan of a Beds nexov0ds (Ad Groceos,c. 13); Bamabus teaches (7) that "the Son of God could not suffer except on ovr bebalf..and on our behalhe hes brought the ‘vesel of his Sprit aa sacrifice." Similarly Irenseus (in, 16, 6) sys, "The Only-bepotten itmpssile Word (nigenitus impasibilis) has become posible” (assis): and Athanasius, ‘osavpduevoy twat Ocdv Ep. ad Epictet,,10,t jp. 726d, Play) "tis, however, to be emarked that he properties of the one nature were never transfered to the ‘othe nature in itself but alvays to the Person who i atthe same time both man and God, Hiuman atibutes were not ascribed othe Godhead, but to God, and viee versa, Fora fll teatment ofthe igure of spech called the communicatioidiomatum the reader is refered tothe great works on Theology where i will be found se forth at large, with ts ‘estrictons specified and with examples ofits use A bref bu interesting note ont wil be found in St John Damascew’s famous treatise De Fide Orhodaxa, Book I, ij. (Migne's Pat. Grote, 0, 994), 2.) Meaning of the Word Ocovbxos, We pass now tothe meaning ofthe word, having suficienty traced the history of its use. Bishop, Pearson sys "This ume was first in wei the Oreck Church, who, delighting inthe happy 35} compositions of that languge, ale the bested Virgin Theotocos. From whence the Latins in {imitation styled er Virginem Deiparam et Degenticem,” In the passage to which the words just quoted are a porion of footnote, he says "Wherefore fom these thee, ar conception, ‘tition, and parturtion, we must acknowledge tha the Blessed Virgin was rly and properly ‘he Mother of our Savior. And sos she frequenily styled the Mother of Fess in he language of the Evangelists, and by Elizabeth parculry the Mother of her Lord a alo bythe general Feber e sano hst Tass[TOSS SSCS TCSE SSCS SE TTT USCC CSS TSSSCCCCESEESSEEI 213 consent ofthe Church (because he which was so born of her was God, the Deipar: which being compound tile begun in the Grek Church, was resolved into its pars bythe Latins and So the Vingin was plainly named the Mother of Go Pearson is mistaken in supposing thatthe esluton ofthe compound Theotoens into hemp to (8co8 was unknown tothe erly Greek writers. Dionysus expresly alls Mary ene 108 (@e08 wow (Cont Paul. Sames., Ques. vi) and among the Latins Mater Dei and De, ‘Genetrix were (as Pearson himsf confesses in ote 37) used before the time of St Leo L Its ‘ot an open question whether Mater Dei, Dei Gentrix, Depa, pimp toU6eo8 se proper ‘equivalents for @eotbxos This point has ben sete bythe unvaryng we ofthe whole Church (God throughont all he ages fom that day t thi, ut there ot eat some persons eve ‘thought that hee was, some question as to how Theotocos should be translated into English. Throughout this volume Ihave translated it "Mother of Ga," and I propose giving my reasons for considering this the only accurate translation of the word, both fom a lexicographic and fiom a theological point of view. (is vides hat te wads a compose ome of G05 God, andere we te 9O srt oa eit Now Tie tsa he hal pun oe temas ofc ease bean English os not xen ery il sarng oft Grek werd, Bp Penns well emake inthe age id ate nls eonerpon, ton co ation” thas en sugges tat "Gl ear” ean nt alton Tots Tet tt Entei ples Ena ntheand ht oud bean quay, oy sore scat tensasn of samp tn of Scone, ‘Another suggestion is that it be rendered "the bringer forth of God” Again [objet tha, fom a "hetorel standpoint, the expression is very open to cscs and fom a lexicographic point of view it sentirely inadequate, fr while indeed the parturition does necessarily involve in the course of nature the previous conception and mutton, it certainly doesnot expres it Now the word Mother docs necessarily express all thre ofthese when used in relation to her hid. The reader will remember that the question Iam discussing isnot whether Mary can propery be called the Mother of God; this Nestorius denied and many in ancien and modem times have been found to agree with him. The question Iam considering is what the Greck word ‘Theotocos means in English donot think anyone would estate to translate Nestocius's ees sss ML214 Chrsttocos by "Mother of Chis” and surely the expressions are identical from a lexicogaphical point of view. “Liddell and Soot in their Lesicon inser the word Gcorbxog as an adjocve and translate "bering God" an ada “especially Geotb 0s Mother of God, of the Virgin, Bel" (b)Itonly remains to consider whether there i fom a theological pontof view any objection to the tration, "Mother of Go.” Is tre that some persons have thought that such a rendering implied thar the Godhead has its ergin in Mary, but this was the very objection which Nestorius and his ollowers urged against the word Theotcos, and this being the case, it conttates strong argument in favor ofthe accuracy ofthe rendering. Of course the answer tothe objection in cach sei the same, its not ofthe Godead that Mary is the Mother, bat of he Ineamate ‘Son whois God, "Mather" expresses exactly the relation tothe incamnet Son which St. Cyril, the Cousil of Ephesus, and all succedng ot to say also preceding ages of Catholics, rightly ‘or wrongly, ascribe to Mary. Al that every child derives fom is Mother thst God the Son

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