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Ecumenical Council: Constantinople St
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In this place the Council takes action concerning Constantinople, to which it decrees the prerogative of honour, the priority, and the glory after the Bishop of Rome as being New Rome and the Queen of cities. Some indeed wish to understand the preposition meta here of time and not of inferiority of grade. And they strive to confirm this interpretation by a consideration of the XXVIII canon of Chalcedon, urging that if Constantinople is to enjoy equal honours, the preposition "after" cannot signify subjection. But on the other hand the hundred and thirtieth novel of Justinian, [230] Book V of the Imperial Constitutions, title three, understands the canon otherwise. For, it says, "we decree that the most holy Pope of Old Rome, according to the decrees of the holy synods is the first of all priests, and that the most blessed bishop of Constantinople and of New Rome, should have the second place after the Apostolic Throne of the Elder Rome, and should be superior in honour to all others." From this therefore it is abundantly evident that "after" denotes subjection (hupobibasmon) and diminution.
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In 1975 Meijer published his thorough study of the Photian Council of 879/880 putting forward the thesis, as the title of his book stated, that this was "a successful Council of union." In part iii of this study, entitled "Reflection" he concluded: "the restoration of unity was the reason for the convocation of the Synod of 879-880. More precisely, perhaps, it celebrated peace once more in the Church of God."19 But he went on to explain that the basis of this unity was theological. In his own words, "this unity means first of all unity in the same faith. Photios was a strong defender of the purity of doctrine" [the italics are Meijer's]. Indeed, "where orthodoxy was concerned, Photios was the true spokesman of the Byzantine Bishops."20 And Meijer goes on, "the West ... attached great value to the purity of faith, but in fact concentrated more on the question of devotion to the Church of Rome.
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The Faith and Order committee of the Council deals with issues like baptism and marriage. They will be publishing a booklet on marriage for all the clergy in the state. The committee is working to reach consensus on what the different denominations share as common ground regarding marriage. The other committee is called Peace, Justice, and the Integrity of Creation (PJIC), which is more of an advocacy committee – they support the Livable Wage campaign, children’s poverty issues, and relieving debt in Third World countries. A subcommittee of the PJIC is called Peaceful Communities, which brings together faith community members, people from the Department of Corrections and victim advocates, to raise awareness about how clergy can better help victims of crime.
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The Third General Council of Constantinople, under Pope Agatho and the Emperor Constantine Pogonatus, was attended by the Patriarchs of Constantinople and of Antioch, 174 bishops, and the emperor. It put an end to Monothelitism by defining two wills in Christ, the Divine and the human, as two distinct principles of operation. It anathematized Sergius, Pyrrhus, Paul, Macarius, and all their followers.
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Such being the state of affairs, the resolutions of the Council of Constantinople did not break the hardened obduracy of Eutyches. Relying on the Court's sympathetic relations with him, he determined to wage war on the council and his own archbishop: he submitted a petition to Emperor Theodosius, in which he asked for a review of his case at a new council.
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The present article deals chiefly with the theological and canonical questions concerning councils which are Ecumenical in the strict sense above defined. Special articles give the history of each important synod under the head of the city or see where it was held. In order... to supply the reader with a basis of fact for the discussion of principles which is to follow, a list is subjoined of the twenty Ecumenical councils with a brief statement of the purpose of each.
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