Podcasts about ecumenical councils

John VIII Palaiologos asks the Pope for an Ecumenical Council to reunite the churches. To his surprise the Pontiff says yes and a huge Byzantine contingent travels to Italy.Period: 1425-48 Hosted on Acast. See acast.com/privacy for more information.

The 3rd Ecumenical Council referred to Orthodoxy as “the Faith of the Catholic and Apostolic Church to which all Orthodox Bishops, both East and West, agree.” Today Fr. Harry and Fr. Anthony talk about what it means that the Church exists where this faith is found and what the implications are for defining heresy, heretics, and schism. Fr. Anthony also introduces everyone to one of his favorite variations of southern boba tea. Enjoy the show!

As a preface to the 3rd Council, we discuss the British monk Pelagius, and why his teaching was condemned by St. Augustine.

Fr. John Whiteford's sermon for June 1, 2025.

Today Fr. Harry and Fr. Anthony talk about the beauty of the Ascension, the First Ecumenical Council, and how both relate to ecclesiology. Enjoy the show!

We conclude our discussion of the First Council of Constantinople, 381AD, the second ecumenical council. We continue to discuss the theological controversies of semi-Arianism and Appolinarianism, as well as some of the issues covered in the canons.

Gospel Reading: John 17:1-13At that time, Jesus lifted up his eyes to heaven and said, "Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him power over all flesh, to give eternal life to all whom you have given him. And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent. I glorified you on earth, having accomplished the work which you gave me to do; and now, Father, you glorify me in your own presence with the glory which I had with you before the world was made."I have manifested your name to the men whom you gave me out of the world; yours they were, and you gave them to me, and they have kept your word. Now they know that everything that you have given me is from you; for I have given them the words which you gave me, and they have received them and know in truth that I came from you; and they have believed that you did send me. I am praying for them; I am not praying for the world but for those whom you have given me, for they are mine; all mine are yours, and yours are mine, and I am glorified in them. And now I am no more in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one. While I was with them, I kept them in your name, which you have given me; I have guarded them, and none of them is lost but the son of perdition, that the scripture might be fulfilled. But now I am coming to you; and these things I speak in the world, that they may have my joy fulfilled in themselves."

We begin a discussion of Constatninople 1, the 2nd Ecumenical Council (381AD). We cover the historical background and some of the theological implications of the main controversy (Semi-Arianism). Next week we will discuss the canons and creed from the Council.

Is it possible for a pope to change or override the declarations of an ecumenical council? We explore the limits of papal authority, how councils and popes interact, and what Catholic tradition teaches about continuity and development in Church doctrine. Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered:  03:37 – If the pope wanted to, could he modify the declaration of an ecumenical council? 11:23 – Did any early Jewish denomination accept the Deuterocanon? 15:06 – Why did God make us how he did? Why did he give us eyes, arms, etc.? 19:13 – Does the Church consider mortal sin to be objective or does it depend on the perspective of the individual? 28:46 – Where do popes get their names from? 38:14 – Why did God create hell? 44:33 – Why is it important to learn Church History? 47:13 – Is it sinful to lack a relationship with God and to lack knowledge of God? 50:49 – My friends found out that the priest who baptized them killed someone and they were informed by the diocese that their baptism was invalid. How is this possible?

Mr. AJ Ellis concludes his discussion on Christology. We look at Nestorianism, Docetism, and Ebionism. The Anglican Compass series, "We Believe: Reflections on the Nicene Creed" can be found here.

This week we have a guest presenter, Mr. A.J. Ellis, who is discerning a call to the Vocational Diaconate. In this episode, A.J. leads us in a discussion on how our understanding of Christ impacts our understanding of our own Salvation, an issue at the very heart of the Ecumenical Councils.

What happens when a papal constitution seems to contradict a past ecumenical council? We explore Church authority, plus questions on circumcision, plenary indulgences, the Holy Spirit, and why Jesus wept for Lazarus even knowing the resurrection was near. Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 04:02 – Is it possible for an ecumenical council’s constitution to be overridden by a subsequent papal constitution or declaration? 11:45 – I have a son on the way. Is it still licit for Catholics to be circumcised? 17:31 – How didn't God save Adam and Eve’s first children from the wound of original sin? 20:24 – I’ve always heard that the Holy Spirit is the love between the Father and Son. Most recently I've heard that it’s a person. What’s correct? 29:30 – Is a faithful Catholic committing a grave act when seeking a divorce when domestic abuse is involved? 33:51 – Does our modern dual definitions of ‘prodigal' come from the parable? 38:52 – After the resurrection of the dead and we are living here on earth, what will happen to us when our sun explodes? 41:39 – If we apply a Plenary indulgence to a soul in purgatory, do we need to continue to pray for them? 47:09 – Why did Easter happen to land after two full moons? 49:13 – Is it okay for me to attend a non-Catholic wedding that won't even be at a church? 50:25 – In 2020 I died in the hospital 3 times. Who can I talk to about what I saw to help explain and understand it? 52:07 – Why did Jesus weep when Lazarus died when he knew he was going to resurrect him?

We discuss the background, people, and events related to the First Council of Nicaea (325 AD), including the Arian controversy, the school of Antioch vs the school of Alexandria, and the original version of the Nicene Creed.

We give a brief overview of the Seven Ecumenical Councils and discuss our general relationship to them as Anglicans.

We begin our study of the Ecumenical Councils by discussion the major kinds of Christological and Trinitarian heresies, and what problem in the human heart they stem from. Much of today's discussion is based on material from Bishop C. FitzSimmon-Allison's "The Cruelty of Heresy" which can be found here.

Pastor Michael (without Matt) has conversation with Dr. Matthew Hoskin on the 7 Ecumenical Councils. He is teaching a Course for Davenant Hall called - "The Seven Ecumenical Councils in Historical Context" There is still time to Register Here! You can find him X for the rest of his work   Restless would love your support on patreon. Join our patreon for bonus episodes every single week! You can follow this podcast all over the internet. twitter,   instagram.    or facebook Or email us at restlesspodcasting@gmail.com

A new MP3 sermon from Alpha and Omega Ministries is now available on SermonAudio with the following details: Title: A Divided Nation Then Thoughts on Ecumenical Councils Subtitle: The Dividing Line 2025 Speaker: Dr. James White Broadcaster: Alpha and Omega Ministries Event: Podcast Date: 3/18/2025 Length: 66 min.

Reflected on the deep division that exists in Western Culture today and in the United States in particular, and then moved on to some of the Jay Dyer stuff and the continued need to have an in-depth discussion on the "7th Ecumenical Council," aka Nicea II.

He was a nobleman born in Constantinople, and distinguished himself in a secular career, rising in the year 780 to the rank of protasecretis, Principal Secretary of State to the Emperor Constantine VI and his mother the Empress Irene, who was serving as regent.   His life took a sudden turn when, in 784, Patriarch Paul IV resigned, recommending Tarasios as the only man capable of restoring the Patriarchate, ravaged by the iconoclast heresy, to true Faith and full communion with the other Patriarchates. Tarasios, though unwilling, was virtually forced to accept the Patriarchate by the rulers and the Senate: he agreed at last on condition that an Ecumenical Council be summoned immediately to put an end to the iconoclast heresy. In a few days he was raised from a layman through all the degrees of the clergy and on December 25 784, was consecrated Archbishop of Constantinople.   At Saint Tarasios' insistence, the Imperial rulers summoned a Church Council, whch met at Constantinople in 786. Before its sessions had even begun, iconoclasts burst into the church and drove out the Fathers, who were forced to reconvene in Nicaea, where the first session opened. Patriarch Tarasios presided, and the Council concluded with a condemnation of the iconoclast heresy and the restoration of veneration of the holy images.   As Archbishop, the Saint was a model of humility, compassion, and firmness in the Faith. He refused to have any servants and dressed simply, a living rebuke to the luxury that had corrupted the clergy at that time. His works of charity were so great that he became known to the people as 'the new Joseph': he founded hospices and shelters, distributed the Church's wealth freely to the poor, and often invited the poor to his own table to share his simple fare. He insisted on exercising all gentleness and mercy in restoring repentant heretics to the Church, a policy that met with opposition from the more severe leaders of the Studion monastery. At the same time he was unbending in the defense of the Faith: when the Emperor Constantine came of age he repudiated his wife Mary in order to marry Theodota, one of her servants. The Patriarch refused to bless the adulterous union and threatened the Emperor with excommunication if he persisted in sin. The Emperor had Tarasios imprisoned, forced his licit wife to enter a monastery, and found a priest, Joseph, to bless his second marriage. The following year Constantine was blinded and dethroned, and Tarasios regained his freedom.   The holy Patriarch continued to serve his Church faithfully, occupying the episcopal throne for a total of twenty-six years. In his last years, despite a long and painful illness, he continued to serve the Divine Liturgy daily, supporting himself with his staff. In the year 806, serving at the altar, he began to chant from Psalm 85, Bow down thine ear, O Lord, and hear me, and gave up his soul to God.   "In 820, the Emperor Leo the Armenian, who for seven years had supported the iconoclasts and had fiercely persecuted the Orthodox, had a disturbing dream. He saw a stern-looking Saint Tarasius ordering a man by the name of Michael to run Leo himself through with a sword. Six days later, Leo was in fact assasinated by Michael the Stammerer, who seized power... In physical appearance, Saint Tarasius is said to have closely resembled Saint Gregory the Theologian." (Synaxarion)

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMAs protestants, we'd sometimes say one of the ancient Creeds, including the line affirming a belief in the "one, holy, Catholic, and Apostolic Church." This always confused me, since we weren't Catholic.To get around this, I was frequently told that "Catholic" in the Creeds referred to "little c" catholic, a generalized reference to all, or most Christians.But when I dug into the writings of the Church Fathers, the men who wrote and defended the Creeds, I found absolutely nothing like this "little c" idea of the "catholic church." They everywhere asserted and defended only the "Big C" Catholic Church: a single, visible society possessing a unity of faith, worship, and government.VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONHelp us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free:https://eternalchristendom.com/become-a-patron/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out Eternal Christendom's "Becoming Catholic," where you'll find hundreds of thousands of words of free content (almost as big as the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:https://eternalchristendom.com/becoming-catholic/EPISODE CHAPTERS00:00 - Intro02:05 - "Little c" catholic in the Creeds04:28 - "Big C" Catholic in the Church Fathers09:12 - St. Ignatius of Antioch (Evidence from the Church Fathers)12:06 - Muratorian Fragment (Evidence from the Church Fathers)13:52 - Tertullian (Evidence from the Church Fathers)15:31 - St. Cyprian of Carthage (Evidence from the Church Fathers)18:34 - Ecumenical Council of Nicaea (Evidence from the Church Fathers)24:16 - St. Cyril of Jerusalem (Evidence from the Church Fathers)28:30 - Ecumenical Council of Constantinople I (Evidence from the Church Fathers)29:59 - St. Augustine (Evidence from the Church Fathers)38:00 - St. Vincent of Lerins (Evidence from the Church Fathers)43:27 - Ecumenical Council of Chalcedon (Evidence from the Church Fathers)44:58 - Conclusion

Did the early church really recognize ALL seven ecumenical councils as authoritative? Join us as Anglican Rev. Ben Jeffries challenges long-held assumptions and uncovers fascinating historical evidence about how “the seven councils” became part of some denominational teaching. Watch our compelling discussion that explores church authority, tradition and biblical truth.https://theremnantradio.com/remcon/ Kairos Classroom: Use Promo Code Remnant for 10% offhttps://kairosclassroom.com/classesSupport the show

A new MP3 sermon from Alpha and Omega Ministries is now available on SermonAudio with the following details: Title: The Andrew Tate Saga Isn't That Tough, Then, the Alleged Seventh Ecumenical Council ( Subtitle: The Dividing Line 2025 Speaker: Dr. James White Broadcaster: Alpha and Omega Ministries Event: Podcast Date: 1/16/2025 Length: 74 min.

Is Andrew Tate "sinning in the right direction?" I am not even sure what that is supposed to mean, but we spent some time talking about Andrew Tate and the fascinating interaction Christians have been having with him. Then we just about burned the clutch out by shifting over to a discussion of "Ecumenical Councils" and specifically the so-called 7th Ecumenical Council, Second Nicea, held in 787.

Happy birthday, Council of Nicaea! She was born in 325 AD and was the biggest gathering of Christian leaders of that time, and still known as the foundational meeting of Christians to make decisions about doctrines of the faith after the time of the apostles.Today we are celebrating the 1700th birthday of the Ecumenical Council of Nicaea, who is looking incredibly good at her age.At today's kickoff birthday bash we welcome two very special guests: The Rev. Dr. Matthew Olver is Executive Director of The Living Church and Affiliate Professor of Liturgics and Pastoral Theology at Nashotah House Theological Seminary.Prof. Lewis Ayers is McDonald Agape Distinguished Chair in Early Christian Theology at the Pontifical University of St. Thomas Aquinas in Rome, also known as the Angelicum, and Professor of Catholic & Historical Theology at Durham University. His books include Nicaea and Its Legacy: An Approach to Fourth Century Theology and the Oxford Handbook of Catholic Theology (co-editor). We're also airing this episode in anticipation of the Week of Prayer for Christian Unity. This special week offers an invitation to enter more deeply into the faith and fellowship that unites all Christians.Participate in the Week of Prayer for Christian Unity.Give to support this podcast.

A short but substantive article on priestly attire and why it is important that they wear their cassocks. Ecumenical Canons, comments from the author (a priest of the Russian Church Abroad), and stories illustrating the importance of the cassock for priests provide a memorable word on this topic. A reading of "Priestly Attire" from Orthodox Life, Jan-Feb, 1991 (Holy Trinity Seminary & Monastery, Jordanville, New York) 0:00 Introduction 1:29 Canons 3:52 Commentary 4:35 Stories7:23 Concluding Remarks Thumbnail: Patriach Pavle of Serbia walking down a crowded street (Left); The priest mentioned in the article who desired to be photographed with his cross in his pocket (Right)

A few passages from Fr. Seraphim Rose regarding the canons of the Ecumenical Councils. There are other passages from Fr. Seraphim one should find and read (see link below, for example). This collection presents a good overview of his views. The canons are laid down by the fathers of the Ecumenical Councils, are the teachings of the Holy Spirit, and are the responsibility of bishops and priests to apply and enforce. But they are also profitable for laypeople to know, as long as divine discernment is applied. As Fr. Seraphim says, the canons "have their place", but "we must go deeper into our faith" "if we are to remain in the Church in these difficult times." 0:00 Beginning 0:08 Concerning Canons - Letter dated Oct. 18/31, 1972 to Fr. Alexey Young (excerpt) 2:50 We Must Go Deeper - "Orthodox Christians Facing the 1980's" (excerpt) 3:50 Iconoclast and Met. Sergius - Letter Mar. 25/Apr. 7, 1971 to Daniel Olsen (excerpt) 6:44 Advice for a New Convert - Letter Apr. 20/May 3, 1979 to Barry (excerpt)

This episode Dr. Jenkins jumps into the deep, muddy, and at times turbulent waters that comprise the world of the Ecumenical councils, how the Church in the fifth and sixth centuries inchoately seemed to understand them, and how we should think about them.

Next live event here: https://checkout.square.site/merchant/MLR5FN2CP7W57/checkout/2LK2ZBXTKO5QW5ND4IGMYVRI Send Superchats at any time here: https://streamlabs.com/jaydyer/tip Get started with Bitcoin here: https://www.swanbitcoin.com/jaydyer/ The New Philosophy Course is here: https://marketplace.autonomyagora.com/philosophy101 Set up recurring Choq subscription with the discount code JAY44LIFE for 44% off now https://choq.com Lore coffee is here: https://www.patristicfaith.com/coffee/ Orders for the Red Book are here: https://jaysanalysis.com/product/the-red-book-essays-on-theology-philosophy-new-jay-dyer-book/ Subscribe to my site here: https://jaysanalysis.com/membership-account/membership-levels/ Follow me on R0kfin here: https://rokfin.com/jaydyerBecome a supporter of this podcast: https://www.spreaker.com/podcast/jay-sanalysis--1423846/support.

Breakdown of the FIRST 7 Ecumenical CouncilsSupport the show

A Council-Splaining Nightmare: Difficulties with Ecumenical Councils

Councils & Apostasy We examine the 7 Ecumenical Councils of “so-called christianity” in light of the teachings of Paul, sin and salvation, and the problem of evil. We invite criticism by criticizing the Catholic system of ecumenical councils while offering … Continue reading →

Flashback! Tonight we ended up not covering the work by St. Theodore the Studite On the Holy Icons which forms part of the theological basis of the argumentation of the 7th Ecumenical Councils.  Instead we did Q n A that covered Protestant assumptions, ecumenical councils and the canons - are canon laws infallible? - addressing the recent bogus Roman Catholic canard that I "deny councils," the issue of icons as types, typology and hermeneutics, Protestant standards for "revelation" versus "tradition," the issue of the divine ideas and Roman Catholic and Protestant epistemology and much more!Send Superchats at any time here: https://streamlabs.com/jaydyer/tip Get started with Bitcoin here: https://www.swanbitcoin.com/jaydyer/ The New Philosophy Course is here: https://marketplace.autonomyagora.com/philosophy101 Set up recurring Choq subscription with the discount code JAY44LIFE for 44% off now https://choq.com Lore coffee is here: https://www.patristicfaith.com/coffee/ Orders for the Red Book are here: https://jaysanalysis.com/product/the-red-book-essays-on-theology-philosophy-new-jay-dyer-book/ Subscribe to my site here: https://jaysanalysis.com/membership-account/membership-levels/ Follow me on R0kfin here: https://rokfin.com/jaydyerBecome a supporter of this podcast: https://www.spreaker.com/podcast/jay-sanalysis--1423846/support.

The teaching of St Gregory is so fundamental to Orthodoxy that he is especially commemorated each year in Great Lent on the Sunday following the Sunday of Orthodoxy (as well as on Nov. 14); Bishop Kallistos observes in the English edition of the Philokalia, "his successful defence of the divine and uncreated character of the light of Tabor...[is] seen as a direct continuation of the preceding celebration, as nothing less than a renewed Triumph of Orthodoxy."   The son of a prominent family, St Gregory was born (1296) and raised in Constantinople. At about age twenty, he abandoned a promising secular career to become a monk on Mt Athos. (His family joined him en masse: two of his brothers went with him to the Holy Mountain; at the same time his widowed mother, two of his sisters, and many of the household servants also entered monastic life.) He spent the next twenty years living as a hermit, spending five days a week in complete solitude, then joining the brethren on weekends for the Divine Liturgy and its accompanying services.   Around 1335 he was called to live a much more public life in defense of the faith and spirituality of the Church. A Greek living in Italy, Barlaam the Calabrian, had launched an attack on the hesychastic spirituality of the Church. Fundamentally, Barlaam denied that man can attain to a true vision of God Himself, or true union with Him, in this life. Gregory, recognizing in this an attack on the Christian faith itself, responded. He even left the Holy Mountain and re-settled in Constantinople so as better to wage the struggle, which had become so public that a Church Council was called to settle the issue. St Gregory's views were affirmed, and Barlaam's condemned, at the Council of Constantinople of 1341.   Though Barlaam himself returned to Italy, a series of his followers continued the attack, eventually resulting in two more Councils in 1347 and 1351, both of which affirmed the hesychasts' position. Metropolitan Hierotheos (The Mind of the Orthodox Church) writes that these councils have "all the marks of an Ecumenical Council." This, along with the fact that St Gregory's views are affirmed in the Synodikon of Orthodoxy (appointed to be read in churches every Sunday of Orthodoxy), and his commemoration every second Sunday of Great Lent, makes clear that his teaching is a basic and indispensable part of the Orthodox Faith.   In 1347 St Gregory was consecrated Metropolitan of Thessaloniki, where he served until his repose. (He spent a year of this period as the prisoner of Turkish pirates). Despite (or due to?) his austere monastic background, he was revered by his flock: immediately after his repose in 1359, popular veneration of him sprang up in Thessaloniki, Constantinople and Mt Athos and, in 1368, only nine years after his death, the Church officially glorified him as a saint.   St Gregory was always clear that unceasing mental prayer is not a special calling of monastics, but is possible and desirable for every Christian in every walk of life. See his On the Necessity of Constant Prayer for all Christians, reproduced on this site.

The Decree of the Holy, Great, Ecumenical Synod, the Second of Nice (787 AD). 549   (Found in Labbe and Cossart, Concilia. Tom. VII., col. 552.)   THE holy, great, and Ecumenical Synod which by the grace of God and the will of the pious and Christ-loving Emperors, Constantine and Irene, his mother, was gathered together for the second time at Nice, the illustrious metropolis of Bithynia, in the holy church of God which is named Sophia, having followed the tradition of the Catholic Church, hath defined as follows: Christ our Lord, who hath bestowed upon us the light of the knowledge of himself, and hath redeemed us from the darkness of idolatrous madness, having espoused to himself the Holy Catholic Church without spot or defect, promised that he would so preserve her: and gave his word to this effect to his holy disciples when he said: “Lo! I am with you always, even unto the end of the world,” which promise he made, not only to them, but to us also who should believe in his name through their word. But some, not considering of this gift, and having become fickle through the temptation of the wily enemy, have fallen from the right faith; for, withdrawing from the traditions of the Catholic Church, they have erred from the truth and as the proverb saith: “The husbandmen have gone astray in their own husbandry and have gathered in their hands nothingness,” because certain priests, priests in name only, not in fact, had dared to speak against the God-approved ornament of the sacred monuments, of whom God cries aloud through the prophet, “Many pastors have corrupted my vineyard, they have polluted my portion.” And, forsooth, following profane men, led astray by their carnal sense, they have calumniated the Church of Christ our God, which he hath espoused to himself, and have failed to distinguish between holy and profane, styling the images of our Lord and of his Saints by the same name as the statues of diabolical idols. Seeing which things, our Lord God (not willing to behold his people corrupted by such manner of plague) hath of his good pleasure called us together, the chief of his priests, from every quarter, moved with a divine zeal and brought hither by the will of our princes, Constantine and Irene, to the end that the traditions of the Catholic Church may receive stability by our common decree. Therefore, with all diligence, making a thorough examination and analysis, and following the trend of the truth, we diminish nought, we add nought, but we preserve unchanged all things which pertain to the Catholic Church, and following the Six Ecumenical Synods, especially that which met in this illustrious metropolis of Nice, as also that which was afterwards gathered together in the God-protected Royal City. We believe…life of the world to come. Amen.535 We detest and anathematize Arius and all the sharers of his absurd opinion; also Macedonius and those who following him are well styled “Foes of the Spirit” (Pneumatomachi). We confess that our Lady, St. Mary, is properly and truly the Mother of God, because she was the Mother after the flesh of One Person of the Holy Trinity, to wit, Christ our God, as the Council of Ephesus has already defined when it cast out of the Church the impious Nestorius with his colleagues, because he taught that there were two Persons [in Christ]. With the Fathers of this synod we confess that he who was incarnate of the immaculate Mother of God and Ever-Virgin Mary has two natures, recognizing him as perfect God and perfect man, as also the Council of Chalcedon hath promulgated, expelling from the divine Atrium [αὐλῆς] as blasphemers, Eutyches and Dioscorus; and placing in the same category Severus, Peter and a number of others, blaspheming in divers fashions. Moreover, with these we anathematize the fables of Origen, Evagrius, and Didymus, in accordance with the decision of 550 the Fifth Council held at Constantinople. We affirm that in Christ there be two wills and two operations according to the reality of each nature, as also the Sixth Synod, held at Constantinople, taught, casting out Sergius, Honorius, Cyrus, Pyrrhus, Macarius, and those who agree with them, and all those who are unwilling to be reverent. To make our confession short, we keep unchanged all the ecclesiastical traditions handed down to us, whether in writing or verbally, one of which is the making of pictorial representations, agreeable to the history of the preaching of the Gospel, a tradition useful in many respects, but especially in this, that so the incarnation of the Word of God is shown forth as real and not merely phantastic, for these have mutual indications and without doubt have also mutual significations. We, therefore, following the royal pathway and the divinely inspired authority of our Holy Fathers and the traditions of the Catholic Church (for, as we all know, the Holy Spirit indwells her), define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Saviour Jesus Christ, of our spotless Lady, the Mother of God, of the honourable Angels, of all Saints and of all pious people. For by so much more frequently as they are seen in artistic representation, by so much more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honourable reverence (ἀσπασμὸν καὶ τιμητικὴν προσκύνησιν), not indeed that true worship of faith (λατρείαν) which pertains alone to the divine nature; but to these, as to the figure of the precious and life-giving Cross and to the Book of the Gospels and to the other holy objects, incense and lights may be offered according to ancient pious custom. For the honour which is paid to the image passes on to that which the image represents, and he who reveres the image reveres in it the subject represented. For thus the teaching of our holy Fathers, that is the tradition of the Catholic Church, which from one end of the earth to the other hath received the Gospel, is strengthened. Thus we follow Paul, who spake in Christ, and the whole divine Apostolic company and the holy Fathers, holding fast the traditions which we have received. So we sing prophetically the triumphal hymns of the Church, “Rejoice greatly, O daughter of Sion; Shout, O daughter of Jerusalem. Rejoice and be glad with all thy heart. The Lord hath taken away from thee the oppression of thy adversaries; thou art redeemed from the hand of thine enemies. The Lord is a King in the midst of thee; thou shalt not see evil any more, and peace be unto thee forever.” Those, therefore who dare to think or teach otherwise, or as wicked heretics to spurn the traditions of the Church and to invent some novelty, or else to reject some of those things which the Church hath received (e.g., the Book of the Gospels, or the image of the cross, or the pictorial icons, or the holy reliques of a martyr), or evilly and sharply to devise anything subversive of the lawful traditions of the Catholic Church or to turn to common uses the sacred vessels or the venerable monasteries,536 if they be Bishops or Clerics, we command that they be deposed; if religious or laics, that they be cut off from communion. [After all had signed, the acclamations began (col. 576).]   The holy Synod cried out: So we all believe, we all are so minded, we all give our consent and have signed. This is the faith of the Apostles, this is the faith of the orthodox, this is the faith which hath made firm the whole world. Believing in one God, to be celebrated in Trinity, we salute the honourable images! Those who do not so hold, let them be anathema. Those who do not thus think, let them be driven far away from the Church. For we follow the most ancient legislation of the Catholic Church. We keep the laws of the Fathers. We anathematize those who add anything to or take anything away from the Catholic Church. We anathematize the introduced novelty of the revilers of Christians. We salute the venerable 551 images. We place under anathema those who do not do this. Anathema to them who presume to apply to the venerable images the things said in Holy Scripture about idols. Anathema to those who do not salute the holy and venerable images. Anathema to those who call the sacred images idols. Anathema to those who say that Christians resort to the sacred images as to gods. Anathema to those who say that any other delivered us from idols except Christ our God. Anathema to those who dare to say that at any time the Catholic Church received idols. Many years to the Emperors, etc., etc. 535 Anastasius in his Interpretatio (Migne, Pat. Lat., Tom. CXXIX., col. 458), gives the word, “Filioque.” Cardinal Julian in the Fifth Session of the Council of Florence gave evidence that there was then extant a very ancient codex containing these words; and this MS., which was in Greek, was actually shown. The Greek scholar Gemistius Pletho remarked that if this were so, then the Latin theologians, like St. Thomas Aquinas would long ago have appealed to the Synod. (Cf. Hefele, Hist. Councils, Vol. V., p. 374, Note 2.) This reasoning is not conclusive if Cardinal Bellarmine is to be believed, who says that St. Thomas had never seen the Acts of this synod. (De Imag. Sanct., Lib. ii., cap. xxii.) 536 Constantine Copronymus turned many monasteries into soldiers' barracks. In this he has been followed by other crowned enemies of Christ. Epitome of the Definition of the Iconoclastic Conciliabulum held in Constantinople, A.D. 754.530   The Definition of the Holy, Great, and Ecumenical Seventh Synod. 543   THE holy and Ecumenical synod, which by the grace of God and most pious command of the God-beloved and orthodox Emperors, Constantine and Leo,531 now assembled in the imperial residence city, in the temple of the holy and inviolate Mother of God and Virgin Mary, surnamed in Blachernæ, have decreed as follows. Satan misguided men, so that they worshipped the creature instead of the Creator. The Mosaic law and the prophets cooperated to undo this ruin; but in order to save mankind thoroughly, God sent his own Son, who turned us away from error and the worshipping of idols, and taught us the worshipping of God in spirit and in truth. As messengers of his saving doctrine, he left us his Apostles and disciples, and these adorned the Church, his Bride, with his glorious doctrines. This ornament of the Church the holy Fathers and the six Ecumenical Councils have preserved inviolate. But the before- mentioned demi-urgos of wickedness could not endure the sight of this adornment, and gradually brought back idolatry under the appearance of Christianity. As then Christ armed his Apostles against the ancient idolatry with the power of the Holy Spirit, and sent them out into all the world, so has he awakened against the new idolatry his servants our faithful Emperors, and endowed them with the same wisdom of the Holy Spirit. Impelled by the Holy Spirit they could no longer be witnesses of the Church being laid waste by the deception of demons, and summoned the sanctified assembly of the God-beloved bishops, that they might institute at a synod a scriptural examination into the deceitful colouring of the pictures (ὁμοιωμάτων) which draws down the spirit of man from the lofty adoration (λατρείας) of God to the low and material adoration (λατρείαν) of the creature, and that they, under divine guidance, might express their view on the subject. Our holy synod therefore assembled, and we, its 338 members, follow the older synodal decrees, and accept and proclaim joyfully the dogmas handed down, principally those of the six holy Ecumenical Synods. In the first place the holy and ecumenical great synod assembled at Nice, etc. After we had carefully examined their decrees under the guidance of the Holy Spirit, we found that the unlawful art of painting living creatures blasphemed the fundamental doctrine of our salvation—namely, the Incarnation of Christ, and contradicted the six holy synods. These condemned Nestorius because he divided the one Son and Word of God into two sons, and on the other side, Arius, Dioscorus, Eutyches, and Severus, because they maintained a mingling of the two natures of the one Christ. Wherefore we thought it right, to shew forth with all accuracy, in our present definition the error of such as make and venerate these, for it is the unanimous doctrine of all the holy Fathers and of the six Ecumenical Synods, that no one may imagine any kind of separation or mingling in opposition to the unsearchable, unspeakable, and incomprehensible union of the two natures in the one hypostasis or person. What avails, then, the folly of the painter, who from sinful love of gain depicts that which should not be depicted—that is, with his polluted hands he tries to fashion that which should only be believed in the heart and confessed with the mouth? He makes an image and calls it Christ. The name Christ signifies God and man. Consequently it is an image of God and man, and consequently he has in his foolish mind, in his representation of the created flesh, depicted the Godhead which cannot be represented, and thus mingled what should not be mingled. Thus he is guilty of a double blasphemy—the one in making an image of the Godhead, and the other by mingling the Godhead and manhood. Those fall into the same blasphemy who venerate the image, and the same woe rests upon both, because they err with Arius, Dioscorus, and Eutyches, and with the heresy of the Acephali. When, however, they are blamed for 544 undertaking to depict the divine nature of Christ, which should not be depicted, they take refuge in the excuse: We represent only the flesh of Christ which we have seen and handled. But that is a Nestorian error. For it should be considered that that flesh was also the flesh of God the Word, without any separation, perfectly assumed by the divine nature and made wholly divine. How could it now be separated and represented apart? So is it with the human soul of Christ which mediates between the Godhead of the Son and the dulness of the flesh. As the human flesh is at the same time flesh of God the Word, so is the human soul also soul of God the Word, and both at the same time, the soul being deified as well as the body, and the Godhead remained undivided even in the separation of the soul from the body in his voluntary passion. For where the soul of Christ is, there is also his Godhead; and where the body of Christ is, there too is his Godhead. If then in his passion the divinity remained inseparable from these, how do the fools venture to separate the flesh from the Godhead, and represent it by itself as the image of a mere man? They fall into the abyss of impiety, since they separate the flesh from the Godhead, ascribe to it a subsistence of its own, a personality of its own, which they depict, and thus introduce a fourth person into the Trinity. Moreover, they represent as not being made divine, that which has been made divine by being assumed by the Godhead. Whoever, then, makes an image of Christ, either depicts the Godhead which cannot be depicted, and mingles it with the manhood (like the Monophysites), or he represents the body of Christ as not made divine and separate and as a person apart, like the Nestorians. The only admissible figure of the humanity of Christ, however, is bread and wine in the holy Supper. This and no other form, this and no other type, has he chosen to represent his incarnation. Bread he ordered to be brought, but not a representation of the human form, so that idolatry might not arise. And as the body of Christ is made divine, so also this figure of the body of Christ, the bread, is made divine by the descent of the Holy Spirit; it becomes the divine body of Christ by the mediation of the priest who, separating the oblation from that which is common, sanctifies it. The evil custom of assigning names to the images does not come down from Christ and the Apostles and the holy Fathers; nor have these left behind them any prayer by which an image should be hallowed or made anything else than ordinary matter. If, however, some say, we might be right in regard to the images of Christ, on account of the mysterious union of the two natures, but it is not right for us to forbid also the images of the altogether spotless and ever-glorious Mother of God, of the prophets, apostles, and martyrs, who were mere men and did not consist of two natures; we may reply, first of all: If those fall away, there is no longer need of these. But we will also consider what may be said against these in particular. Christianity has rejected the whole of heathenism, and so not merely heathen sacrifices, but also the heathen worship of images. The Saints live on eternally with God, although they have died. If anyone thinks to call them back again to life by a dead art, discovered by the heathen, he makes himself guilty of blasphemy. Who dares attempt with heathenish art to paint the Mother of God, who is exalted above all heavens and the Saints? It is not permitted to Christians, who have the hope of the resurrection, to imitate the customs of demon-worshippers, and to insult the Saints, who shine in so great glory, by common dead matter. Moreover, we can prove our view by Holy Scripture and the Fathers. In the former it is said: “God is a Spirit: and they that worship him must worship him in spirit and in truth;” and: “Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath;” on which account God spoke to the Israelites on the Mount, from the midst of the fire, but showed them no image. Further: “They changed the glory of the incorruptible God into an image made like to corruptible man,…and served the creature more than the Creator.” [Several other passages, even less to the point, are cited.]532 The same is taught also by the holy Fathers. [The Synod appeals to a spurious passage from Epiphanius and to one inserted into the writings of Theodotus of Ancyra, a friend of St. Cyril's; to utterances—in no way striking—of Gregory of 545 Nazianzum, of SS. Chrysostom, Basil, Athanasius of Amphilochius and of Eusebius Pamphili, from his Letter to the Empress Constantia, who had asked him for a picture of Christ.]533 Supported by the Holy Scriptures and the Fathers, we declare unanimously, in the name of the Holy Trinity, that there shall be rejected and removed and cursed out of the Christian Church every likeness which is made out of any material and colour whatever by the evil art of painters. Whoever in future dares to make such a thing, or to venerate it, or set it up in a church, or in a private house, or possesses it in secret, shall, if bishop, presbyter, or deacon, be deposed; if monk or layman, be anathematised, and become liable to be tried by the secular laws as an adversary of God and an enemy of the doctrines handed down by the Fathers. At the same time we ordain that no incumbent of a church shall venture, under pretext of destroying the error in regard to images, to lay his hands on the holy vessels in order to have them altered, because they are adorned with figures. The same is provided in regard to the vestments of churches, cloths, and all that is dedicated to divine service. If, however, the incumbent of a church wishes to have such church vessels and vestments altered, he must do this only with the assent of the holy Ecumenical patriarch and at the bidding of our pious Emperors. So also no prince or secular official shall rob the churches, as some have done in former times, under the pretext of destroying images. All this we ordain, believing that we speak as doth the Apostle, for we also believe that we have the spirit of Christ; and as our predecessors who believed the same thing spake what they had synodically defined, so we believe and therefore do we speak, and set forth a definition of what has seemed good to us following and in accordance with the definitions of our Fathers. If anyone shall not confess, according to the tradition of the Apostles and Fathers, in the Father, the Son and the Holy Ghost one godhead, nature and substance, will and operation, virtue and dominion, kingdom and power in three subsistences, that is in their most glorious Persons, let him be anathema. If anyone does not confess that one of the Trinity was made flesh, let him be anathema. If anyone does not confess that the holy Virgin is truly the Mother of God, etc. If anyone does not confess one Christ both God and man, etc. If anyone does not confess that the flesh of the Lord is life-giving because it is the flesh of the Word of God, etc. If anyone does not confess two natures in Christ, etc. If anyone does not confess that Christ is seated with God the Father in body and soul, and so will come to judge, and that he will remain God forever without any grossness, etc. If anyone ventures to represent the divine image (χαρακτήρ) of the Word after the Incarnation with material colours, let him be anathema! If anyone ventures to represent in human figures, by means of material colours, by reason of the incarnation, the substance or person (ousia or hypostasis) of the Word, which cannot be depicted, and does not rather confess that even after the Incarnation he [i.e., the Word] cannot be depicted, let him be anathema! If anyone ventures to represent the hypostatic union of the two natures in a picture, and calls it Christ, and thus falsely represents a union of the two natures, etc.! If anyone separates the flesh united with the person of the Word from it, and endeavours to represent it separately in a picture, etc.! If anyone separates the one Christ into two persons, and endeavours to represent Him who was born of the Virgin separately, and thus accepts only a relative (σχετική) union of the natures, etc. If anyone represents in a picture the flesh deified by its union with the Word, and thus separates it from the Godhead, etc. If anyone endeavours to represent by material colours, God the Word as a mere man, who, although bearing the form of God, yet has assumed the form of a servant in his own person, and thus endeavours to separate him from his 546 inseparable Godhead, so that he thereby introduces a quaternity into the Holy Trinity, etc. If anyone shall not confess the holy ever-virgin Mary, truly and properly the Mother of God, to be higher than every creature whether visible or invisible, and does not with sincere faith seek her intercessions as of one having confidence in her access to our God, since she bare him, etc. If anyone shall endeavour to represent the forms of the Saints in lifeless pictures with material colours which are of no value (for this notion is vain and introduced by the devil), and does not rather represent their virtues as living images in himself, etc. If anyone denies the profit of the invocation of Saints, etc. If anyone denies the resurrection of the dead, and the judgment, and the condign retribution to everyone, endless torment and endless bliss, etc. If anyone does not accept this our Holy and Ecumenical Seventh Synod, let him be anathema from the Father and the Son and the Holy Ghost, and from the seven holy Ecumenical Synods! [Then follows the prohibition of the making or teaching any other faith, and the penalties for disobedience. After this follow the acclamations.] The divine Kings Constantine and Leo said: Let the holy and ecumenical synod say, if with the consent of all the most holy bishops the definition just read has been set forth. The holy synod cried out: Thus we all believe, we all are of the same mind. We have all with one voice and voluntarily subscribed. This is the faith of the Apostles. Many years to the Emperors! They are the light of orthodoxy! Many years to the orthodox Emperors! God preserve your Empire! You have now more firmly proclaimed the inseparability of the two natures of Christ! You have banished all idolatry! You have destroyed the heresies of Germanus [of Constantinople], George and Mansur [μανσουρ, John Damascene]. Anathema to Germanus, the double-minded, and worshipper of wood! Anathema to George, his associate, to the falsifier of the doctrine of the Fathers! Anathema to Mansur, who has an evil name and Saracen opinions! To the betrayer of Christ and the enemy of the Empire, to the teacher of impiety, the perverter of Scripture, Mansur, anathema! The Trinity has deposed these three!534 In this epitome of the verbose definition of the council, I have followed for the most part Hefele. (Hist. of the Councils, Vol. V., p. 309 et seqq.) Now four years old. These are Hefele's words. These are Hefele's words. These are not given in full but are sufficient to give the true gist.

Becca Rae Eagle, M.S.Ed.,pen name Noelle Tryst, is a wife, mom to a college age son, avid hiker, podcast host of The Podcast: Sacred Penning™: Somatic Meditative Journaling, and a teacher since 2000. Becca served as an English instructor for nearly twenty years in public schools and community colleges and currently teaches third grade at a private school in her community. She is an empath, HSP, intuitive, mental health advocate, woman of Faith, and a soul tender. Becca is also an international bestselling author and international speaker in training.. She has been featured in at least a dozen podcasts and Julie Browne's acclaimed book, Masters of Change (2023, New Degree Press), focusing on her resilient healing path. Her first work, Embodying Joy: A Heart Journal, A Memoir with Journal Space for Body, Mind, & Spirit Health, is available on Amazon. Her piece, “Anchored By a Star,” is featured in the International Bestselling collection, Ignite Your Faith, (Ignite Publishers). Her next book will be released in 2025. Writing as Noelle Tryst, she is a proud staff writer for Women Who Podcast Magazine. She also blogs on Substack at https://substack.com/@NOELLETRYST She is a Transformative Soul Journaling Practitioner. Becca's signature Sacred Penning™ Somatic Meditative Journaling method helps women with A.E.D. (activating energetic discoveries), transformative writing experiences for body, mind, and spirit. Becca offers customized journaling retreats for individuals, private groups, corporate organizations, and community events. Contact Becca Rae Eagle: website : sacredpenning.podia.com Three-percent of Becca's book profits go to children who experience early trauma, poverty, and violence: Life is Good Playmaker Project @ Playmaker Project - About Us | Life is Good® Official Site Three-percent of Becca's retreat profits go to Feeding America @https://give.feedingamerica.org/ Three-percent of Becca's course profits go to the Ecumenical Council of Saranac Lake @http://www.slecumenical.org/ Linktree: https://linktr.ee/entrustingu2day Facebook:https://www.facebook.com/beccaraeeagle/ Public IG:https://www.instagram.com/beccaraeeagle/?hl=en Email: entrustingu2day@gmail.com Podcast: The Sacred Penning Podcast: Journal Your Way to Brighter Days website https://thesacredpenningpodcast.buzzsprout.com Dr. Kimberley Linert Speaker, Author, Broadcaster, Mentor, Trainer, Behavioral Optometrist Event Planners- I am available to speak at your event. Here is my media kit: https://brucemerrinscelebrityspeakers.com/portfolio/dr-kimberley-linert/ To book Dr. Linert on your podcast, television show, conference, corporate training or as an expert guest please email her at incrediblelifepodcast@gmail.com or Contact Bruce Merrin at Bruce Merrin's Celebrity Speakers at merrinpr@gmail.com 702.256.9199 Host of the Podcast Series: Incredible Life Creator Podcast Available on... Apple: https://podcasts.apple.com/us/podcast/incredible-life-creator-with-dr-kimberley-linert/id1472641267 Spotify: https://open.spotify.com/show/6DZE3EoHfhgcmSkxY1CvKf?si=ebe71549e7474663 and on 9 other podcast platforms Author of Book: "Visualizing Happiness in Every Area of Your Life" Get on Amazon: https://amzn.to/3srh6tZ Website: https://www.DrKimberleyLinert.com The Great Discovery eLearning platform: https://thegreatdiscovery.com/kimberley

Many are strongly tempted today to allow the problems facing our culture and world to distract us from growing to maturity in the Christian life and bearing good fruit for the Kingdom of God. That is perfectly understandable in light of our constant access to global media and the gravity of current events.

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He was born in Thessalonika around 1300; his mother was a convert from Judaism. He entered monastic life, first at Mt Sinai, then at the Great Lavra on Mt Athos. The so-called "Hesychast controversy" was then raging, and St Philotheos became one of the firmest and most effective supporters of St Gregory Palamas (November 14) in his defense of Orthodoxy against western-inspired attacks on the doctrines of uncreated Grace and the possibility of true union with God. It was St Philotheos who drafted the Hagiorite Tome, the manifesto of the monks of Mt Athos setting forth how the Saints partake of the Divine and uncreated Light which the Apostles beheld at Christ's Transfiguration. In 1351, he took part in the "Hesychast Council" in Constantinople, and wrote its Acts. In 1354 he was made Patriarch of Constantinople; he stepped down after one year, but was recalled to the Patriarchal throne in 1364. He continued to be a zealous champion of undiluted Orthodoxy, writing treatises setting forth the theology of the Uncreated Energies of God and refuting the scholastic philosophy that was then infecting the Western church. Despite (or because of?) his uncompromising Orthodoxy, he always sought a true, rather than political, reconciliation with the West, and even worked to convene an Ecumenical Council to resolve the differences between the churches. This holy Patriarch was deposed in 1376 when the Emperor Andronicus IV came to the throne; he died in exile in 1379.   St Philotheos composed the Church's services to St Gregory Palamas. He is not listed in the Synaxaria, but is venerated as a Saint in the Greek church.

A reading of the Life of Saint Meletius, Archbishop of Antioch (February 12) from the Great Collection Collection of the Lives of Saints by St. Dimitri of Rostov The life of St. Meletius of Antioch is instructive regarding many things, including those of our times who have separated themselves from unity with the rest of the Orthodox Church in their zeal, too often “not according to knowledge.” Long after the First Ecumenical Council in Nicaea and the condemnation of Arianism, St. Meletius was elected bishop by a council primarily of Arians. His consecration occurred in 357, thirty-two years after the Ecumenical Council in Nicea. St. Meletius was still in communion with Arians, and participated in a council with Arians, decades after their conciliar condemnation. Undoubtedly, that communion existed between Arians and Orthodox after the first Ecumenical Council is rather surprising to many of us Though the Arians thought St. Meletius agreed with their confession of faith, he proved after his consecration to be completely Orthodox, confessing the Divinity of the three Persons of the Holy Trinity. However, the followers of St. Efstathios, the bishop of Antioch before him who defended the Faith against the Arians at the First Ecumenical Council, refused to recognize St. Meletius as bishop of Antioch because he had been elected mostly by Arians. St. Meletius and the other Orthodox with him did not completely separate from the Arians until after St. Meletius boldly confessed the Faith and the Arians responded by persecuting St. Meletius and driving him out of Antioch. The Efstathians were then led by Paulinus the presbyter, and his followers became known as the Paulianists. While initially wanting to resolve the schism between the two Orthodox factions, the Paulianists and Meletians, Bp. Lucifer of Cagliari saw that the Paulianists were opposed to reconciling and so consecrated Paulinus to the episcopacy. This intervention by Bp. Lucifer did not heal the schism but actually made matters much worse, and the schism persisted for 85 years. St. Meletius recognized Bp. Paulinus as a bishop and sought in humility to reconcile with him, but the latter in his commitment to being “correct” regarding St. Meletius' election to the episcopacy refused to be reconciled. When the Second Ecumenical Council was eventually called to put an end to the heresies that had developed since the First Ecumenical Council, St. Meletius was called upon to preside over the council which included such great saints as St. Gregory of Nyssa who described him as “that bright sail which was ever filled by the Holy Spirit”, St. Gregory the Theologian who called him “a saintly man… a true product of the Holy Spirit”, and St. Timothy of Alexandria. Neither the Paulinists nor the Pope of Rome recognized St. Meletius and neither participated in the council (though Rome accepted the council afterwards). Despite being rejected by the Paulinists for having been elected by Arians, St. Meletius was honored as a saint, filled with the Holy Spirit, by St. Gregory of Nyssa and St. Gregory the Theologian who knew him on earth, and he was afterwards glorified by the entire Church. St. Meletius had baptized St. John Chrysostom and ordained him to the diaconate and had also ordained St. Basil the Great to the diaconate. The greatest saints of this time supported and lauded this holy hierarch whom the zealots of the time broke communion with for having remained in communion with, and been elected by, Arians who had been condemned as heretics by the First Ecumenical Council. Through the prayers of St. Meletius may we be preserved from both heresy and false zealotry. _______

He was born in Asia Minor around the year 120, and was a disciple of Saint Polycarp, who was in turn a disciple of St John the Evangelist. He succeeded the martyred St Pothinus as Bishop of Lyons in Gaul (now France). He produced many writings contesting not only against paganism but against Gnostic heresies that were then troubling the Church. When Victor, Bishop of Rome, planned to excommunicate the Christians of Asia Minor for celebrating Pascha on a different date than the Church of Rome, Irenaeus persuaded him to stay his hand and maintain unity and peace in the Church. (This was before the date of Pascha had been set by the Ecumenical Councils). By his efforts Lyons became for centuries a center and bastion of Orthodoxy in the West.

Some of you may recall from my Ecumenical Councils series that the Church spent hundreds of years discussing, deliberating, and murdering each other over the identity of Christ. There's a big difference between Jesus being some wise guy and Him being the incarnate Son of God. Even within His divinity, if you believe in that, there are huge differences between a hippy messiah and a political-revolutionary one. This is why historical Jesus studies are important. To know Jesus means to know His character, as well as the time period He lived in.

We live in a time when many people water down and distort the Christian faith however it pleases them. Some do so in support of their favorite political or cultural agendas, while others simply want a little spirituality to help them find greater peace of mind or success in their daily lives, which do not differ at all from those of people who do not identify themselves as Christians

We can have full confidence that a Church whose dogma's came about from Councils and not from a mere person is indeed the fullness of the Body of Christ on Earth.

Fr. Pat Driscoll is on to tell us about Ecumenical Councils, Fr. Tad Pacholczyk discusses Near-Death Experiences, and Dr. Randall Smith talks about his article, Love and Maintenance!

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Questions Covered: 02:28 – Yesterday’s Reading regarding Susana. Did Daniel end up marrying her? How were the two elderly men trying to harm Susana proved to be lying based on a tree? 06:00 – Is birth control acceptable to prevent a pregnancy if the pregnancy is life threatening for the mother? 20:00 – I heard that after Vatican II men were no longer required to be heterosexual to join the priesthood. Is this true? 29:29 – In 1 Jn 5:16-17, why are there different versions that describe sins as mortal vs deadly? 35:40 – If a person is baptized but not confirmed can they receive confession? How do you harmonize baptism of desire and the declaration from the Ecumenical Council of Florence that no one can be saved outside the church even if they shed blood for Christ? 45:55 – Do you consider John Main's form of meditation compatible with Church teaching? 52:16 – You said that men cannot be entered into seminary if they have carnal sins. Homosexuality is not a carnal sin; it is a condition. Can you expound on this? …