Podcasts about ecumenical councils

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)

“Can you explain papal authority?” This question opens a discussion on the complexities of Church leadership, including the reconciliation of Vatican I and the Council of Constance. Other topics include the practice of praying for the dead and the perspectives of Orthodox believers on Roman primacy, highlighting the diverse theological inquiries that arise in Catholic apologetics. Join the Catholic Answers Live Club Newsletter Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 02:07 – I am no longer Catholic but I don't really know why it’s taking me long to desire to come back. 20:15 – Even if I were to accept 2 Macc. We could not accept the practice of praying for the dead because it was descriptive, not prescriptive. 23:59 – I'm Orthodox. In the 7th Ecumenical Council it talks about the agreement with the patriarchs. I do see a Roman primacy but it feels like there’s something missing where Rome didn’t do things with the agreement of the other patriarchs. 43:05 – How do you reconcile the contradiction on papal authority in Vatican 1 and Council of Constance? 50:25 – A couple was struck down in Acts of the Apostles after holding back. That feels like it contradicts the message of Jesus and the gospel. Can you explain?

Gavin Ortlund explains the role of the Roman Emperor in the early ecumenical councils of church history.Truth Unites (https://truthunites.org) exists to promote gospel assurance through theological depth. Gavin Ortlund (PhD, Fuller Theological Seminary) is President of Truth Unites, Visiting Professor of Historical Theology at Phoenix Seminary, and Theologian-in-Residence at Immanuel Nashville.SUPPORT:Tax Deductible Support: https://truthunites.org/donate/Patreon: https://www.patreon.com/truthunitesFOLLOW:Website: https://truthunites.org/Instagram: https://www.instagram.com/truth.unites/X: https://x.com/gavinortlundFacebook: https://www.facebook.com/TruthUnitesPage/

Gavin Ortlund explains the role of the Roman Emperor in the early ecumenical councils of church history.Videos Mentioned: The Papacy in the 3rd to 7th Centuries: Protestant Critique: https://youtu.be/iUROLXJbkR8?si=guWqSbRDMcZAUlM1Truth Unites (https://truthunites.org) exists to promote gospel assurance through theological depth. Gavin Ortlund (PhD, Fuller Theological Seminary) is President of Truth Unites, Visiting Professor of Historical Theology at Phoenix Seminary, and Theologian-in-Residence at Immanuel Nashville.SUPPORT:Tax Deductible Support: https://truthunites.org/donate/Patreon: https://www.patreon.com/truthunitesFOLLOW:Website: https://truthunites.org/Instagram: https://www.instagram.com/truth.unites/X: https://x.com/gavinortlundFacebook: https://www.facebook.com/TruthUnitesPage/

Justin Hibbard continues our series on the 21 Ecumenical Councils by exploring the uprising against the Catholic Church in Europe known as the Protestant Reformation. But was it really a reformation, or was it a revolution? Who were the key players in this movement, and did the movement ultimately succeed in its goals?SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Video: General Councils 13: Lateran V and Trent - Fr Timothy Matkin - St Francis Dallas* 95 Theses - Martin Luther* Papal Encyclicals Online: Exsurge Domine - Condemning the Errors of Martin Luther - Pope Leo X - 1520* Papal Encyclicals Online: Decet Romanum Pontificem - Papal Bull of Excommunication of Martin Luther and his followers - Pope Leo X - 1521* Episode 56: Indulgences - The Most Misunderstood Catholic Doctrine* Episode 120: The Deuterocanonicals and Protestant Budget BiblesPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism* Episode 168: The Council of Constance (1414-1418)* Episode 169: The Council of Florence (1431-1445) * Episode 170: The Fifth Lateran Council (1512-1517) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

In this pair of talks, Fr. Anthony examines why discernment so often fails in the Church—not because of bad faith or lack of intelligence, but because discernment is a matter of formation before it is a matter of decision. Drawing on insights from intelligence analysis, psychology, and Orthodox anthropology, he shows how authority, moral seriousness, and modern systems of manipulation quietly exploit predictable habits of perception, producing confidence without clarity. True discernment, he argues, is neither technical nor private, but ecclesial: formed through humility, ascetic practice, and participation in the Church's communal rhythms, where judgment matures over time through accountability, repentance, and shared life in Christ. --- Talk One: Why Discernment Fails Expertise, Authority, Manipulation, and the Formation of Perception Fr. Anthony Perkins Introduction Brothers, I want to begin today not with Scripture or a Father of the Church, but with a warning—from someone who spent his life studying failure in complex systems. Nassim Nicholas Taleb, in The Black Swan, writes this: "You cannot ignore self-delusion. The problem with experts is that they do not know what they do not know. Lack of knowledge and delusion about the quality of your knowledge come together—the same process that makes you know less also makes you satisfied with your knowledge." (pause) Taleb is talking about intelligence analysts, economists, and technical experts—people who are trained, credentialed, experienced, and entrusted with judgment under uncertainty. But if, just for a moment, you change one word in your mind—from expert to priest—the danger becomes uncomfortably familiar. We wear cassocks instead of suits, but the temptation is the same. Not arrogance. Not bad intentions. But unintentional self-delusion born of taking our calling to serve well seriously. A Necessary Pastoral Safeguard Before we go any further, I want to be very clear—because this matters. Taleb is not accusing experts of pride. He is not describing a moral failure. He is describing what happens to the human mind under complexity. And clergy live permanently in complex systems: human souls suffering families conflicted parishes incomplete information real consequences The danger is not that we don't care. The danger is that experience can quietly convince us that we are seeing clearly—especially when we are not. A Lesson from Intelligence Work When I worked in military intelligence, there was a saying—half joking, half deadly serious: The most dangerous person in the world is an intelligence analyst in a suit. At first, that sounds like gallows humor. But it isn't. The danger wasn't that analysts were malicious. The danger was that analysts don't just possess information—they interpret reality for others. And here's where psychology matters. Robert Cialdini has shown that one of the strongest and most reliable human biases is deference to authority. People are far more likely to accept judgments when they come from someone who looks like an authority—someone in a suit, a lab coat, or standing behind an official desk. Jonathan Haidt adds something crucial: people formed in conservative moral cultures—cultures that value order, continuity, and tradition—are especially inclined to defer to legitimate authority. That's not a flaw. It's one of the strengths of such cultures. It's one of the strengths of our Orthodox culture. But it carries a cost. Because when authority speaks, critical perception often relaxes. And when authority speaks with confidence, coherence, and moral seriousness, people don't just listen. They trust.  And they trust in a way that they, like us - the ones who guide them - feel connected with the truth and the Source of all truth. But in our fallenness our sense of certainty may be driven by something other than a noetic connection with the deeper ontological of truth.  Scripture about the devil appearing as angel of light (2 Cor 11:14-15) and wolves going around in sheep's clothing (Mat 7:15) are not just designed to keep us from trusting everyone who offers to speak a good work; a spiritual meaning is that our own thoughts can be deceptive, appearing as angelic and meek but lacking true virtue. All of this, combined with the seriousness of our calling, should reinforce our commitment to pastor humbly and patiently, erring on the side of gentleness … and trusting in the iterative process of repentance to bring discernment and healing to those we serve. From Suit to Cassock In intelligence work, the suit mattered. In science, it's the lab coat. In the Church, it's the cassock. When a priest speaks—especially confidently, decisively, and with moral gravity—people don't just hear an opinion. They receive guidance. And that means any blind spot—any overconfidence, any unexamined habit of thought—does not remain private. It spreads. Why This Is Dangerous (and Why It Is Not an Accusation) This is where Taleb's insight comes sharply back into focus. The most dangerous situation is not ignorance. It is: incomplete knowledge combined with confidence amplified by authority received by people disposed to trust Taleb is not accusing experts of arrogance. Cialdini is not accusing people of gullibility. Haidt is not accusing conservative cultures of naïveté. They are describing how human beings actually function. And clergy live precisely at the intersection of all three forces: complexity authority moral trust Which means discernment failures in the Church are rarely loud or obvious. They are usually calm, confident, sincere—and despite this, still wrong.  And unfortunately, still dangerous. We are susceptible to the same temptations as everyone else.  In order to serve well, we  need to cultivate a combination of humility and confidence:  confidence because we are called and trained to do this work; humility because we are not experts in everything, are still incompletely formed, and the problems in our communities and in this world are incredibly complex. Another Lesson from Intelligence: this time, counterintelligence The challenge of being right all the time is not just that we can't know everything, but that there are powers of the earth and what I call the marketers of the air that are trying to manipulate us.  And, alas, not matter how serious or smart or well-educated we are, we are still vulnerable to their wiles. During the Cold War, American intelligence analysts and operatives were taught to keep everything they could about themselves private.  This was because we knew that the spy agencies of the Soviet Union were actively collecting information – what we called dossiers - on everyone they could so that they could develop and exploit opportunities to use us. The Soviets didn't need to convert us. They didn't need to convince us. They needed: our habits our reactions our trusted assumptions our unguarded patterns Their dossiers were less about facts than they were about about leverage.  And it worked.  My first assignment in the Army was as an interrogator.  It was a similar deal there.  The work of getting information out of someone gets a lot easier when you have information about them, about their histories, about their fears, about their motivations. And here's the unavoidable turn. Today, advertisers, platforms, and political actors possess dossiers that would have made Cold War intelligence officers and interrogators weep with envy. They know: what angers us what comforts us what affirms us when we are tired when we are lonely what makes us feel righteous And clergy are NOT exempt from their data collection or their use of that data. In fact, we may be especially vulnerable, because we are tempted to mistake moral seriousness for immunity. And advertisers, platforms, and political actors with all their algorithms do not do this alone.  The fallen powers of the air have been studying us and our weakness even longer than Facebook.  More committed men than us – here I think of St. Silouon when he was young – have fallen victim to their machinations.  And now they have more allies and useful idiots working with them than ever. Porn addiction and religious polarization – even within Orthodoxy – show that these allies (BIG DATA and the DEMONS) are having their desired effect. Discernment Is Not Being Bypassed—It Is Being Used Here is the hard truth. Most modern manipulation does not bypass discernment. It uses malformed discernment. It works because: our instincts are trained elsewhere our attention is fragmented our emotional reactions are predictable our confidence exceeds our perception This is not a technology problem. It is not a political problem. It is a formation problem. Psychological Bias Is Not a Moral Failure At this point, I could list all the biases that set us up for failure: confirmation bias availability bias motivated reasoning affect heuristics But that would miss the deeper point. Biases are not bugs. They are features of an untrained mind. And the Church has never believed that the mind heals itself through information alone. Which brings us to the Orthodox diagnosis. Discernment Is Formational, Not Technical In the Orthodox tradition, discernment is not a technique for making decisions. It is the fruit of a formed person. And that formation involves the whole human being and all three parts of the human mind: the gut, the brain, and the heart. The Gut / The Passions This is the fastest part of the mind.  In our default state, it is the real decision-maker. It reacts. It protects. It simplifies. It is trained by repetition, not arguments. If this part of the mind is shaped by: urgency outrage novelty exhaustion Then discernment will always feel obvious—and often be wrong. Orthopraxis trains our gut through the repetition of godly habits: fasting silence patience submission to the deeper rhythms The Brain/Intellect This is where narratives are built. Where reasons are assembled. Where Scripture and Fathers are cited. In our default state, it justifies the decisions and instincts of the gut. It is vulnerable not to ignorance, but to selectivity. This is where proof-texting lives. This is where outliers become weapons. This is where cleverness masquerades as wisdom. And here St. Paul gives us a crucial criterion: "All things are lawful," but not all things are helpful. "All things are lawful," but not all things build up." (1 Cor 10:23) The danger is not that clergy cannot justify what they do. We have big brains and have learned a lot of words. Wecan justify almost anything. The danger is mistaking justifiability for discernment. Orthopraxis here looks like: immersion rather than scanning repetition rather than novelty mastering the middle of the bell curve of tradition rather than its extremes making the perfect words of our worship, prayer books, and Bibles the main texts that we rely on to know what is beautiful, good, and true The Heart / The Nous The nous cannot be controlled. It cannot be optimized. It cannot be forced. It is healed, opened, and attenuated only by grace. In our default setting, our connection with God through the nous is narrow or closed, and we are prone to mistaking the movements of our passions – often called our conscience – for revelation and divine inspiration. Orthopraxis here is simple, but takes time to gain traction: the quieting of the gut and of the brain immersion in worship immersion in prayer time spent in silent awe of God The Quiet Conclusion of Talk One So here is the point I want to leave you with now: Discernment is not something we do when the need to make a decision appears. It is a facility we are developing long before the decision arrives. Taleb helps us see the danger. Intelligence work helps us see the mechanics. Orthodox praxis shows us the cure. But none of this happens alone. Which brings us to the second talk— because discernment is not merely personal. It is ecclesial.   Talk Two: Discernment Is Ecclesial Communion, Authority, and the Social Formation of Perception Introduction Brothers, Earlier, I spoke about why discernment fails. Not because priests are careless. Not because we lack sincerity. Not because we haven't read enough. But because discernment is formational, and formation always happens somewhere—whether we are paying attention or not. Now I want to take the next step. If discernment is not merely a personal skill, then the question becomes unavoidable: Where does discernment actually happen? And the Church's answer has always been the same. Not in isolation. Not in private certainty. But in communion. The Myth of the Independent Discerner Earlier we spoke about discernment as formation—about how perception is trained long before decisions appear. Now I want to push that insight one step further. Because even if a person is well-formed, the Church has never believed that discernment belongs to individual insight alone. And here it is helpful—perhaps unexpectedly—to look at how knowledge actually works in the modern world. A Brief Detour: How We Actually Know Things Some people imagine the scientific method as the triumph of the lone genius. But that is not how science works. Individual scientists propose hypotheses. They run experiments. They notice patterns. But no discovery becomes knowledge until it is: tested by others challenged by peers replicated over time corrected when necessary When science works, it only does so when individual insight is embedded within a community of accountability. Without that community, science collapses into speculation, ideology, or manipulation.  We have seen that very thing happen right before our eyes.  I still hope that the system can be reformed.  But it can't without individual and systematic repentance.  I hope that happens. The Ecclesial Parallel Even at its best, the scientific community is a pale shadow of The Church and its system of both individual and communal discernment. Individual Christians—clergy included—receive insights, intuitions, and perceptions. But those perceptions only become discernment when they are tested: liturgically pastorally communally over time This is why discernment in the Church is never merely private, even when it feels personal. We know this about the Ecumenical Councils, but it needs to be built into the way we live our lives and govern our parishes. Why the Independent Discerner Is a Myth Isolation does not produce wisdom. It produces clarity without the possibility of correction. And clarity without correction feels an awful lot like discernment—especially to the one experiencing it. And surrounding ourselves with people who always agree with us is not better than isolation.  We saw how that affected science when came to the climate and COVID; we can't be so proud as to think we aren't susceptible to the same sort of self-rightous group-think. Authority Does Not Cancel Accountability Earlier we spoke about authority and trust. That deference is part of the deeper harmony. But it creates an asymmetry: the more people trust us, the less likely they are to correct us. All of us need to develop relationships with people who both think differently than we do and whom we can trust to correct us in love and in a way that we can hear.  Ideally this council of advisors includes our wives, confessors, and a cohort of brother priests. Discernment Does Not Reside in a Brain Discernment does not primarily reside in an individual mind. It resides in a body. The Church does not possess discernment as a technique. The Church is the place where discernment occurs. Clergy as Hosts of Discernment When it comes to leadership, clergy are not just decision-makers and teachers. We are witnesses, hosts, and facilitators of discernment. We shape environments. We normalize rhythms. We form what should be said—and what should not. Who are we to have such control?  No one.  We do it in the Name of the one who deserves such power, this must be done humbly and sacrificially – and by sacrificially, I don't just mean the sacrifice of our time but of our ego and sometimes even the sacrifice of our justifiable preferences and opinions.  To paraphrase St. Paul once again, all things may be justifiable, but not all things are useful.  And in another place he makes the same point, saying; "though I speak in the tongues of men and angels, but have not love" it's all just just noise.  And the world doesn't need more noise: it needs signal.  I believe that the fact that we are not smart enough or consistent enough to get everything right all the time is a feature, not a bug.  The people we serve need to see us make mistakes; not so they can see that we are only human (that's pretty obvious), but so that we can truly witness to them what discernment and repentance look like. We shouldn't make a lot of mistakes, and we should certainly avoid making the same one twice, but a zero-defect culture is a cult, not a community.  And cults are neither healthy nor sustainable. The Liturgical Ecology of Discernment Discernment is not trained by intensity. It is trained by ecology.  By immersion into the communal rhythms of orthopraxis. By: developing a relationship with a spiritual father repetition over novelty calendar over urgency fasting over reaction worship over commentary stability over constant motion accepting and sharing the spirit and not just the letter of the guidance given to us by our bishops The Quiet Conclusion of Talk Two The Church does not promise us freedom from error. She promises us a way of life in which error can be healed. Discernment is not a tool for avoiding mistakes. It is a way of learning how to dwell truthfully with God and one another. And that dwelling—like Eden, like the Temple, like the Church itself—is always shared.  

On this episode Braxton Bogard joins me again as we wrap up our two-part series on the need for a restoration. Last week's episode about why we as individulas are in need of being restored back to God. In this week's conversation we look at why there needed to be a restoration of Christ's Church and Kingdom. We take a look into the Ecumenical Councils that would inform the beliefs of both Catholicism and Protestantism. We dive into everything from the Council of Nicaea to the Council of Constantinople and more. As we do so it becomes apparent on how the apostasy occurred and why Joseph Smith's restorative ministry was so needed and vital. Mormon Legacy Ministries:mormonlegacy.org5000 Year Leap Class:mormonlegacy.org/50001830 Book Store1830mercantile.org

In continuation of our series on the 21 Ecumenical Councils, Justin Hibbard talks about the Council of Florence, which occurred in Basel, Ferrara, Florence, and Rome. What began as an attempt to thwart papal supremacy led to one of the most potentially significant councils in history as the Eastern Greek Church united with the Western Latin Church. Would that unity survive? SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Video: General Councils 12: The Councils of Lyons II & Florence - Fr Timothy Matkin - St Francis Dallas* Papal Encyclicals Online: The Council of Florence* Catholic Encyclopedia: The Council of Florence* Ancient Faith Radio: Bishops-Part 42: The Council of Florence (Orthodox Source)* Laetentur Caeli* Episode 63: Not all Catholics are Roman Catholic* Shameless Popery: Why I'm not OrthodoxPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism* Episode 168: The Council of Constance (1414-1418) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Justin Hibbard continues our series on the 21 Ecumenical Council by examining the 16th Council - the Council of Constance, which met to solve the dilemma of three rival popes. How did the council solve the Great Western Schism, and how did it address some of the forerunners of Protestantism? SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* Video: General Councils 11: The Council of Constance - Fr Timothy Matkin - St Francis Dallas* Papal Encyclicals Online: The Council of Constance (1414-18)* Catholic Encyclopedia: The Council of ConstancePREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism* Episode 160: The First Lateran Council (1123)* Episode 161: The Second Lateran Council (1139)* Episode 162: The Third Lateran Council (1179)* Episode 163: The Fourth Lateran Council (1215)* Episode 164: The First Council of Lyon (1245)* Episode 165: The Second Council of Lyon (1274)* Episode 166: The Council of Vienne (1311-1312)* Episode 167: The Avignon Papacy & The Great Western Schism Get full access to Why Catholic? at whycatholic.substack.com/subscribe

Friends of the Rosary,Today, December 31, on the last day of the year, the Bible presents the beginning of the Gospel of John (1:1-18), proclaiming that because the Word became flesh and dwells among us, every moment is a new start.In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came to be through him, and without him nothing came to be. What came to be through him was life, and this life was the light of the human race; the light shines in the darkness, and the darkness has not overcome it.Also today, on the Seventh Day of Christmas, the Church celebrates the Optional Memorial of St. Sylvester I, Pope and Confessor (died 335 A.D.). He ruled the Church during the reign of Constantine when the Arian heresy and the Donatist schism had provoked great discord. He convoked the first Ecumenical Council of Nicaea.In addition, we honor St. Catherine Labouré (1806-1876). a member of the Daughters of Charity to whom the Blessed Virgin Mary appeared three times in 1830 in Paris and commissioned the Miraculous Medal to spread devotion to it.Ave MariaCome, Holy Spirit, come!To Jesus through Mary!Here I am, Lord; I come to do your will.Please give us the grace to respond with joy!+ Mikel Amigot w/ María Blanca | RosaryNetwork.com, New YorkEnhance your faith with the new Holy Rosary University app:Apple iOS | New! Android Google Play• ⁠December 31, 2025, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

What is Monothelitism, and why did the Sixth Ecumenical Council condemn it as heresy?In this episode of FACTS, Stephen Boyce examines the Third Council of Constantinople (680–681) and its decisive rejection of Monothelitism—the teaching that Jesus Christ has only one will. He will explain why the Church affirmed that Christ possesses two wills, divine and human, and why this doctrine is essential for preserving Christ's full humanity and the reality of human obedience in salvation.What we cover: • What Monothelitism is and why it was promoted as a theological “compromise” • How the Sixth Ecumenical Council defined two wills and two operations in Christ • Why Pope Honorius I was condemned for negligence rather than dogmatic teaching • How Pope Leo II confirmed the council's judgment from Rome • What this council reveals about conciliar authority, papal responsibility, and episcopal accountability#EcumenicalCouncils #PapalAuthority #HonoriusI#Monothelitism #FACTSPodcast Additional Links for more Information:Erick Ybarra: https://www.patreon.com/collection/1283607?utm_campaign=collectionshare_creatorMichael Lofton: https://www.youtube.com/watch?v=LIIW_Me9zIshttps://youtube.com/live/F5MwBdUbEYU?feature=share

Fr. Evan answers your questions about how godparent/sponsor relationships work post-chrismation, developing an authentic belief in God's love, how one can ethically maintain a role as a Christian educator as a protestant discerning Orthodoxy, the Orthodox Church's position on the "8th Ecumenical Council," and more on this week's episode of Orthodoxy Live!

In this episode, Stephen Boyce and Pat May examine the Second Council of Constantinople (553), the Fifth Ecumenical Council, convened under Emperor Justinian I during the Three Chapters Controversy. We explain the condemnation of Theodore of Mopsuestia, Theodoret of Cyrrhus, and the Letter of Ibas, the reaffirmation of Chalcedonian Christology, and the council's defense of Mary as Theotokos and her perpetual virginity. We also cover the dramatic Pope Vigilius controversy, his resistance, arrest, eventual submission, and the lasting impact of the council in both the East and West.#SecondCouncilOfConstantinople #FifthEcumenicalCouncil #ChurchHistory #EcumenicalCouncils #ConstantinopleII #ByzantineChurch #Justinian #PopeVigilius #ThreeChaptersControversy #StephenBoyce

Listen to Daily Global #News from Grecian Echoes WNTN 1550 AM - The death toll from the Hong Kong tower fire has risen to 128 and about 200 people remain missing - Trump said his administration will "permanently pause" migration from all "Third World Countries" - Pope Leo and Ecumenical Patriarch Bartholomew join hands at the site of the Ecumenical Council

Join Jacobs Premium: https://www.thenathanjacobspodcast.com/membershipThe book club (use code LEWIS): https://www.thenathanjacobspodcast.com/offers/aLohje7p/checkoutThis is part three of our three-part series on the seven ecumenical councils, focusing on the philosophical commitments embedded in the final five councils from Ephesus to Nicaea II. We examine the Nestorian controversy and Cyril of Alexandria's defense of moderate realism, the doctrine of complex natures, and the distinction between common faculties and idiosyncratic use in the monothelite debate. The episode concludes with the monoenergist controversy's codification of the essence-energies distinction and the ontology of image and archetype in iconography.All the links: Substack: https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastWebsite: https://www.nathanajacobs.com/X: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobs00:00:00 - Intro00:05:36 Dogma vs. Kerygma: Basil's Distinction 00:10:26 The Council of Ephesus: Nestorius vs. Cyril 00:14:56 Moderate Realism and Complex Natures00:23:18 Nestorius's Metaphysical Error00:30:14 Why Mary Is Theotokos00:45:02 The Monophysite Controversy After Ephesus00:49:19 The Council of Chalcedon 00:57:00 Common Nature, Idiosyncratic Use01:02:00 The Theandric Operations: John of Damascus's Analogy01:07:56 The Essence-Energies Distinction in the Councils 01:13:34 Against Calling It "Palamite" 01:19:09 Nicaea II and the Ontology of Images Other words for the algorithm… ecumenical councils, Christology, Chalcedon, Council of Ephesus, Nestorius, Cyril of Alexandria, moderate realism, complex natures, theotokos, patristics, church fathers, early Christian philosophy, Byzantine theology, Eastern Orthodox, Orthodox theology, hupóstasis, essence-energies distinction, Gregory Palamas, Cappadocian fathers, Basil of Caesarea, Gregory of Nyssa, John of Damascus, Maximus the Confessor, monothelite controversy, monoenergist controversy, monophysitism, Apollinarianism, hypostatic union, two natures one person, divine energies, theosis, deification, incarnation, Nicene Creed, Constantinople, Council of Chalcedon, hyalomorphism, Aristotle, Plato, realism, nominalism, universals, particular, form and matter, substance, accidents, common nature, Christian metaphysics, patristic theology, systematic theology, philosophical theology, philosophy of religion, Christian philosophy, Thomas Aquinas, scholasticism, medieval philosophy, ancient philosophy, Neoplatonism, divine simplicity, divine freedom, anthropology, theological anthropology, imago dei, image of God, iconography, Nicaea II, body and soul, will, free will, monothelitism, Apollinaris, Athanasius, homoousios, consubstantial, Trinity, divine nature, human nature, rational soul, theandric operations, dogma, kerygma, divine liturgy, anti-Chalcedonian, Council of Constantinople, moderate realist, extreme realism, archetypal ideas, common will, idiosyncratic use, Philippians 2, morphe, kenosis, inflamed blade analogy, David Bradshaw, essence and energies, Aristotle East and West, Gregory of Nazianzus, Chrysostom, ontology, metaphysics, formal properties, genera and species, specific difference

Join Stephen Boyce and Pat May on FACTS as we continue our series on the Seven Ecumenical Councils with a deep dive into the Council of Chalcedon (451 AD) — the largest and one of the most influential councils in the history of the Christian Church. With over 520 bishops in attendance, Chalcedon delivered the definitive teaching on the two natures of Christ, reversed the chaos of the Robber Council of 449, and shaped the theological world of Christianity for centuries.In this episode, we break down: • The background and controversies leading up to Chalcedon • Eutyches, Flavian, Dioscorus, and the fallout from the Latrocinium • Pope Leo's Tome and its role in defining orthodox Christology • The Chalcedonian Definition: fully God, fully man. • Canon 28 and the Constantinople–Rome tension • The rise of the Oriental Orthodox Churches (Coptic, Syriac, Armenian) • Why Chalcedon still matters for Catholics, Orthodox, and Protestants todayWhether you're studying church history, Christology, or exploring the roots of Christian doctrine, this episode provides a clear and accessible guide to one of the most important events in the ancient Church.If you'd like to donate to our ministry or be a monthly partner that receives newsletters and one on one discussions with Dr. Stephen Boyce, here's a link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7 ⸻#CouncilOfChalcedon #SevenEcumenicalCouncils #ChalcedonianDefinition #ChurchHistory #Christology #PopeLeo #TomeOfLeo #Eutyches #Dioscorus #CopticOrthodox #OrientalOrthodox #Patristics #EarlyChurch #ChristianTheology #FACTSPodcast #StephenBoyce

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 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.

Join Jacobs Premium: https://www.thenathanjacobspodcast.com/membershipThe book club (use code LEWIS): https://www.thenathanjacobspodcast.com/offers/aLohje7p/checkoutThis is part two of a three-part series examining the philosophical commitments embedded in the seven ecumenical councils of early Christianity. In this episode, Dr. Jacobs explores the metaphysical foundations of Nicene and Constantinopolitan theology, including hyalomorphism, moderate realism, the doctrine of the hypostasis, and the distinction between creation and eternal generation. He'll walk through how the early church fathers developed sophisticated philosophical positions on the nature of God, creatures, causation, and the individual that were integral to Christian theology rather than later Greek additions.All the links: Substack: https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastWebsite: https://www.nathanajacobs.com/X: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobs00:00:00 Intro 00:02:15 The Seven Ecumenical Councils wverview 00:04:42 No ancient divide 00:21:42 Ancient Christians saw Christianity as philosophy 00:29:39 Dispelling the progress narrative 00:38:21 The Arian disput & metaphysical commitments 00:39:16 What it means to be "created" 00:43:12 Hylomorphism: form & matter 00:52:24 Metaphysical realism and the law of contradiction 01:03:07 Are creatures material? 01:04:38 Biblical foundations for these commitments 01:09:20 From Nicaea to Constantinople 01:11:51 The doctrine of the hypostasis 01:14:00 Moderate realism: Aristotle vs Plato 01:23:10 The individual as its own reality 01:32:15 On "Not Three Gods" 01:42:32 The distinction of causes: begotten, not made 01:51:27 Efficient vs formal cause 02:00:05 Per se vs per accidens causality 02:02:39 Eternal generation & procession

Getting half of Jesus? Ecumenical Councils? Are Catholics morally obligated to treat themselves for all illness? Don't miss today's Open Line Monday with Fr. John Trigilio.

Join Jacobs Premium: https://www.thenathanjacobspodcast.com/membershipThe book club (use code LEWIS): https://www.thenathanjacobspodcast.com/offers/aLohje7p/checkoutThis week we're taking a look at the seven ecumenical councils of the early Christian church, from Nicaea (325 AD) to Nicaea II (787 AD). Dr. Jacobs traces how each council addressed Christological controversies while establishing foundational theological and philosophical positions. Topics include Trinitarian theology, the nature of Christ's divinity and humanity, the concept of eternal generation, and the distinction between essence and energies. The analysis demonstrates how seemingly disparate theological disputes form a unified narrative centered on the question "Who do you say that I am?"All the links: Substack: https://nathanajacobs.substack.com/Instagram: https://www.instagram.com/thenathanjacobspodcastWebsite: https://www.nathanajacobs.com/X: https://x.com/NathanJacobsPodSpotify: https://open.spotify.com/show/0hSskUtCwDT40uFbqTk3QSApple Podcast: https://podcasts.apple.com/us/podcast/the-nathan-jacobs-podcastFacebook: https://www.facebook.com/nathanandrewjacobsAcademia: https://vanderbilt.academia.edu/NathanAJacobs00:00:00 Intro 00:00:22 Christianity's philosophical commitments 00:03:21 What are the Ecumenical Councils? 00:11:19 Keys for understanding the councils 00:20:59 The Council of Nicaea: is Christ fully God? 00:29:20 How is the Son begotten?00:35:18 Council of Constantinople: three persons, one nature 00:48:32 Are Christians monotheists? 00:55:50 Is Christ fully human? 01:04:50 Council of Ephesus: one person with two natures 01:12:14 Council of Chalcedon: unconfused & unmingled 01:24:31 The remaining councils01:26:39 The icon controversy 

Join Dr. Stephen Boyce and Pat May on the FACTS Podcast as they unpack one of the most defining moments in Christian history—the Council of Ephesus (431 AD). This historic gathering of bishops from across the early Church settled the question: Who is Jesus Christ, and why is Mary called the “Mother of God”?Discover the theological debates, political drama, and spiritual insights behind the Third Ecumenical Council, where the Church declared that the one born of Mary is truly God made flesh.#ChristianHistory #CouncilofEphesus #Theotokos #CyrilofAlexandria #Nestorius #EarlyChurch #TheFACTSPodcast #StephenBoyce

Justin Hibbard continues our series on the 21 Ecumenical Council with the First Lateran Council - the first general council to occur in the West and the first general council with the Pope as presider (and even in attendance). In this episode you'll learn about the investiture controversy and the tension between the government and the church that led to a further separation of church and state. SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* First Lateran Council 1123 A.D. - Papal Encyclicals Online* First Lateran Council - New Advent * Commentary on the First Lateran Council - Daniel Castellano* Video: General Councils 9: Lateran 1-4 - Fr Timothy Matkin - St Francis Dallas* Didactus Papae* Episode 125 - The Blessing and Curse of Chapter and Verse* Episode 103 - Kings to Fight Our BattlesPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681)* Episode 156: The Second Council of Nicaea (787)* Episode 157: Reflections on the First Seven Ecumenical Councils* Episode 158: The Fourth Council of Constantinople (869-870)* Episode 159: The Great Schism Get full access to Why Catholic? at whycatholic.substack.com/subscribe

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.

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.

In this episode of FACTS, Stephen Boyce and Pat May unpack the Second Ecumenical Council—Constantinople 381, the gathering that completed the Nicene Creed and reshaped the map of early Christianity. Convened by Emperor Theodosius I, this council not only reaffirmed the divinity of Christ but boldly confessed the Holy Spirit as Lord and Giver of Life, closing the door on Arianism and Macedonian heresies once and for all.Join us as we trace the intense theological debates, the tragic death of Meletius of Antioch, Gregory of Nazianzus' resignation, and the dramatic rise of Constantinople as “New Rome.” We'll explore how these events deepened East–West tensions, redefined Church hierarchy, and left an enduring mark on both Orthodox and Catholic tradition.If you've ever wondered how the Creed we recite today took its final shape—or why Constantinople became the new center of gravity for the Eastern Church—this episode is a must-listen.Topics include:The fall of Arian influence and the enforcement of Nicene orthodoxyMeletius of Antioch's death and the Antiochene schismGregory of Nazianzus' presidency and resignationThe rise of Nectarius and the making of “New Rome”Why Rome rejected Canon 3—and how Chalcedon later affirmed the councilIf you'd like to donate to our ministry or be a monthly partner that receives newsletters and one on one discussions with Dr. Stephen Boyce, here's a link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7 #ChurchHistory #EcumenicalCouncils #NiceneCreed #TheologyPodcast

In this first episode of our new series, The Seven Ecumenical Councils, Stephen Boyce and Pat May explore the Council of Nicaea (325), the landmark gathering that shaped the foundation of Christian orthodoxy. We'll discuss the historical context, the Arian controversy, the role of Constantine, and how the Nicene Creed became a defining statement of faith for the Church. Join us as we trace the debates, decisions, and lasting legacy of the first ecumenical council.If you'd like to donate to our ministry or be a monthly partner that receives newsletters and one on one discussions with Dr. Boyce, here's a link: https://give.tithe.ly/?formId=6381a2ee-b82f-42a7-809e-6b733cec05a7 #CouncilOfNicaea #EcumenicalCouncils #ChurchHistory #ChristianTheology

09/26/2025 - Ken Samples -on the early church's first four ecumenical councils

In continuation of our series on the 21 Ecumenical Church Councils, Justin Hibbard takes time to reflect on the first seven. These seven are not only recognized by the Catholic and Eastern Orthodox Churches but many Protestant groups recognize them as well. In this episode, Justin gives a brief overview of the first seven councils and challenges Orthodox and Protestant claims about these councils. SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* Overtime with Bill Maher: Ben Shapiro, Tim Alberta (HBO)* Most Evangelicals Believe Some Heresy* What Does It Mean That the First Seven Church Councils Were Ecumenical? (Reformed Protestant source)PREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681) * Episode 156: The Second Council of Nicaea (787) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

In part 11 of our series on the 21 Ecumenical Councils, Justin Hibbard discusses what happened at the 7th Ecumenical Council - The 2nd Council of Nicaea. Why did the Byzantines suddenly decide that icons were idolatrous and how far did they go to rid the Church of sacred art? What were the primary arguments between the iconoclasts and the iconodulias? What did the 2nd Council of Nicaea decide that shaped the course of Christianity? And what are some modern iterations of iconoclasm? HOW TO SUPPORT THIS PODCAST* Become a free subscriber or a patron of Why Catholic? and get the next episode and a discount code to the Why Catholic Etsy shop in your email inbox.* Check out the Why Catholic Etsy shop (all proceeds support this podcast).* Invite Justin to speak at your next event. Inquire at whycatholic@substack.com.SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* The First Seven Ecumenical Councils (325-787): Their History and Theology by Leo Davis* New Advent: 2nd Council of Nicaea* Papal Encyclicals Online: 2nd Council of Nicaea* Video: General Councils 7: Nicaea II (Anglican Source)* Video: Did the Second Council of Nicaea CONDEMN statues?! w/Dr. Fastiggi* Video: Council of Nicaea II (Dominican Source)* Byzantine Empire: Map, History, and Facts* Episode 127: Gnosticism and the New Testament* Episode 126: The Three Different Ten Commandments* Catholic Answers: Relics* Video: Council of Nicaea II (Dominican Source)PREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The Second Council of Constantinople (553)* Episode 154: War Among the Monotheists* Episode 155: The Third Council of Constantinople (680-681) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

In part 10 of our series on the 21 Ecumenical Councils, Justin Hibbard discusses the efforts to appease the monophysites by inventing two heresies: monoenergism and monotheletism. Why were these Christological positions condemned at the Third Council of Constantinople? HOW TO SUPPORT THIS PODCAST* Become a free subscriber or a patron of Why Catholic? and get the next episode and a discount code to the Why Catholic Etsy shop in your email inbox.* Check out the Why Catholic Etsy shop (all proceeds support this podcast).* Invite Justin to speak at your next event. Inquire at whycatholic@substack.com.SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* The First Seven Ecumenical Councils (325-787): Their History and Theology by Leo Davis* Byzantine Empire: Map, History, and Facts* The Rise of Islam* Correspondence between Patriarch Sergius and Pope Honorius* New Advent: 3rd Council of Constantinople* Third Council of ConstantinoplePREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The 2nd Council of Constantinople (553)* Episode 154: War Among the Monotheists Get full access to Why Catholic? at whycatholic.substack.com/subscribe

In part 9 of our series on the 21 Ecumenical Councils, Justin Hibbard discusses the pivotal history that occurred over 127 years between The 2nd Council of Constantinople of 553 and the 3rd Council of Constantinople of 680. This episode covers the two major heresies of the day, the Filioque controversy, the war between the Byzantines and the Persians, the Christological gag order, the rise of Islam, and the heresy that led to the Third Council of Constantinople. HOW TO SUPPORT THIS PODCAST* Become a free subscriber or a patron of Why Catholic? and get the next episode and a discount code to the Why Catholic Etsy shop in your email inbox.* Check out the Why Catholic Etsy shop (all proceeds support this podcast).* Invite Justin to speak at your next event. Inquire at whycatholic@substack.com.SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* The First Seven Ecumenical Councils (325-787): Their History and Theology by Leo Davis* New Advent: Henoticon* Byzantine Empire: Map, History, and Facts* Byzantine – Sasanian War of 602–628 DOCUMENTARY* Orthodoxy Chronicles: The Filioque Controversy - The Orthodox & Catholic Positions* Prophet Muhammad Explained in 13 Minutes* St. John of Damascus' Critique of Islam* The Rise of Islam* Episode 113: The Great Popes* Episode 111: Papal Infallibility * New Advent: 3rd Council of ConstantinoplePREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451)* Episode 153: The 2nd Council of Constantinople (553) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

In part 8 of our series on the 21 Ecumenical Councils, Justin Hibbard discusses what happened at the 5th Ecumenical Council - The 2nd Council of Constantinople. In this episode, you'll learn about the schisms that occurred after the Council of Chalcedon, the fall of Rome and the Western Roman Empire, and the rise of the Eastern Roman Empire (aka the Byzantine Empire), as well as the decisions at the 2nd Council of Constantinople. HOW TO SUPPORT THIS PODCAST* Become a free subscriber or a patron of Why Catholic? and get the next episode and a discount code to the Why Catholic Etsy shop in your email inbox.* Check out the Why Catholic Etsy shop (all proceeds support this podcast).* Invite Justin to speak at your next event. Inquire at whycatholic@substack.com.SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.* Follow Justin on Facebook.SOURCES:* Details and map of the fall of the Western Roman Empire* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* The First Seven Ecumenical Councils (325-787): Their History and Theology by Leo Davis* New Advent: Henoticon * Byzantine Empire: Map, History, and Facts* History of the Popes Podcast (Series on West Meets East - beginning with episode 52)* History of the Popes Podcast (Episode 74: Everyone Hates Vigilius)* The Tome of Pope Leo I* Episode 113: The Great Popes* New Advent: 2nd Council of Constantinople* Papal Encyclicals Online: 2nd Council of Constantinople* New Advent: Three Chapters* Pontifacts: 61. Vigiliius* Pontifacts: Council Episode - The Second Council of ConstantinoplePREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431)* Episode 152: The Council of Chalcedon (451) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

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.

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.

In part 7 of our series on the 21 Ecumenical Councils, Justin Hibbard discusses what happened at the 4th Ecumenical Council - The Council of Chalcedon. What happened when the theological sheriffs Cyril of Alexandria and John of Antioch died? How did the Second Council of Ephesus almost become the fourth ecumenical council? And what major theological debate did the Council of Chalcedon decide on that is accepted by almost all Christian sects? HOW TO SUPPORT THIS PODCAST* Become a free subscriber or a patron of Why Catholic? and get the next episode and a discount code to the Why Catholic Etsy shop in your email inbox.* Check out the Why Catholic Etsy shop (all proceeds support this podcast).* Invite Justin to speak at your next event. Inquire at whycatholic@substack.com.SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.SOURCES:* Map of the Roman Empire in the 5th Century* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* The First Seven Ecumenical Councils (325-787): Their History and Theology by Leo Davis* History of the Popes Podcast (Series on West Meets East - beginning with episode 52)* The Tome of Pope Leo I* Episode 113: The Great Popes* Episode 111: Papal Infallibility* New Advent: Robber Council of Ephesus* New Advent: First Council of Chalcedon* Papal Encyclicals Online: Council of Chalcedon* Early Christian Schisms - Ephesus, the Robber Council, and Chalcedon - Extra History - Part 4* Charlie Kirk on Mary as the Solution to Toxic FeminismPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381)* Episode 151: The Council of Ephesus (431) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

In part 6 of our series on the 21 Ecumenical Councils, Justin Hibbard discusses what happened at the 3rd council - The Council of Ephesus. Now that Arianism was finally dying out, what was the major debate happening among Churches? How did tensions between the major hubs of Christianity play a role in the theological divisions? And how did the understanding of the Blessed Virgin Mary help settle this Christological debate? HOW TO SUPPORT THIS PODCAST* Become a free subscriber or a patron of Why Catholic? and get the next episode and a discount code to the Why Catholic Etsy shop in your email inbox.* Check out the Why Catholic Etsy shop (all proceeds support this podcast).* Invite Justin to speak at your next event. Inquire at whycatholic@substack.com.SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.SOURCES:* Map of the Roman Empire in 5th Century* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* The First Seven Ecumenical Councils (325-787): Their History and Theology by Leo Davis* History of the Popes Podcast (Series on West Meets East - beginning with episode 52)* Council of Ephesus | Church Councils Explained (Part 3)* New Advent: First Council of Ephesus* Papal Encyclicals Online: Council of EphesusPREVIOUS EPISODES IN THIS SERIES* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Episode 150: The First Council of Constantinople (381) Get full access to Why Catholic? at whycatholic.substack.com/subscribe

In part 5 of our series on the 21 Ecumenical Councils, Justin Hibbard discusses what happened at the First Council of Constantinople. What did they accomplish that the Council of Nicaea left incomplete? Which heresies did they address? And why is this council sometimes referred to as an “unecumenical council?”HOW TO SUPPORT THIS PODCAST* Become a free subscriber or a patron of Why Catholic? and get the next episode and a discount code to the Why Catholic Etsy shop in your email inbox.* Check out the Why Catholic Etsy shop (all proceeds support this podcast).* Invite Justin to speak at your next event. Inquire at whycatholic@substack.com.SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.SOURCES:* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Episode 149: From Nicaea to Constantinople* Map of the Roman Empire Under Constantine* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* The First Seven Ecumenical Councils (325-787): Their History and Theology by Leo Davis* History of the Popes Podcast (Series on the Arian Century - beginning with episode 39)* First Council of Constantinople | Church Councils Explained (Part 2)* New Advent: First Council of Constantinople* Papal Encyclicals Online: First Council of Constantinople* Nicene-Constantinopolitan Creed Get full access to Why Catholic? at whycatholic.substack.com/subscribe

In part 4 of our series on the 21 Ecumenical Councils, Justin Hibbard discusses what happened in the aftermath of the Council of Nicaea? Did the Church become unified, or did it devolve into disarray and abandon Nicene Christianity? Why was the 4th century perhaps one of the most pivotal centuries for Christianity? And what led the Church to once again gather for a second council, this time in Constantinople? HOW TO SUPPORT THIS PODCAST* Become a free subscriber or a patron of Why Catholic? and get the next episode and a discount code to the Why Catholic Etsy shop in your email inbox.* Check out the Why Catholic Etsy shop (all proceeds support this podcast).* Invite Justin to speak at your next event. Inquire at whycatholic@substack.com.SOCIAL LINKS* Follow Why Catholic on Instagram.* Subscribe to Why Catholic on YouTube.SOURCES:* Episode 146: Introduction to the 21 Ecumenical Councils* Episode 147: The World that Led to the Council of Nicaea* Episode 148: The First Council of Nicaea (325)* Map of the Roman Empire Under Constantine* The Ecumenical Councils of the Catholic Church: A History by Joseph Kelly* History of the Popes Podcast (Beginning with Episode 27)* First Council of Nicaea | Church Councils Explained (Part 1)* First Council of Constantinople | Church Councils Explained (Part 2)* New Advent: First Council of Nicaea* Papal Encyclicals Online: First Council of Nicaea* Original Nicene Creed of 325 Get full access to Why Catholic? at whycatholic.substack.com/subscribe

The Sunday for the Fourth Ecumenical Council Titus 3:8-15; Matthew 5:14-19 Note: the recording includes a few seconds when Fr. Anthony's mind went apophatic and he forgot a critical detail.  Real life is like that sometimes!   First Council: Nicea in 325 (vs. Arius) "And in one Lord, Jesus Christ, the Son of God, the Only-begotten, Begotten of the Father before all worlds, Light of Light, Very God of Very God, Begotten, not made; of one essence with the Father, by whom all things were made:  Who for us men and our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and was made man;  And was crucified also for us under Pontius Pilate, and suffered and was buried;  And the third day He rose again, according to the Scriptures; And ascended into heaven, and sitteth at the right hand of the Father;  And He shall come again with glory to judge the living and the dead, Whose kingdom shall have no end." Second Council: Constantinople in 381 (defend the Holy Spirit). Finished our Creed; Holy Spirit, the Church, Baptism, Resurrection, Life in the age to come. Third Council: Ephesus 431 (vs. Nestorius – she gave birth to the man Christ; Christotokos). Jesus Christ was fully God and fully Man. Because Jesus was true God of true God, the Virgin Mary gave birth to God; thus she should be called Theotokos.  Fourth Council: Chalcedon in 451 (vs. Nestorianism and the Abbot Eutyches and the Alexandrian Patriarch Diasocurus (recent robber council) The Fathers accepted the message sent by Pope Leo, which Dioscorus had abstained from reading at his robber Council in Ephesus. In the message, The Pope distinguishes clearly between the two natures, emphasizing the presence of the two natures in one hypostasis. Among the most important conclusions of the Council was that Christ is “perfect God and perfect Man. A true God and a true Man. Equal to the Father in Godhead and equal to us in humanity, like us in everything except in sin. He was begotten from the Father as God pre-eternally and in the last days He was born of the virgin Mary the Mother of God (Theotokos), according to humanity. He is one. He is the Messiah, the Son of God, the Lord who must be confessed in two natures united without confusion nor change, without division nor separation. He was not divided into two persons but he has always been the Only Begotten God the Word and the Lord Jesus Christ”.  In this Chalcedonian definition, the Fathers of the Council re-emphasized the Creed. They also emphasized two other important things: ·      The unity of the person in the Lord Jesus Christ. This is indicated in the “he is one and the same”. The Lord Jesus Christ is One. He is the Word of God eternally born from the eternal Father before the ages, and born from Mary in humanity. ·      That the two natures in Christ sustain their properties amidst the unity of the person. The word became Flesh assuming all the Human Nature except “sinning”, without giving up or abandoning his Divine Nature. Application The Church Fathers chose a gospel to be read in relation to this Council. It is Christ's saying: “You are the light of the world”.  Not just the physical light, but the spiritual light. One of the things that the spiritual light is that we can be full of it ourselves; that we can carry God within us and He can become the light through which we see one another. Not the light of ego or self-confidence; this is a shortcut which will lead us into division (heresy); not the heresy of Nestorius or Eutechius, but the witness of a proud and divisive spirit that actually drives the self and others away from the true light – even while using pious words of Scripture and the Fathers.  This true light is helps us see one another. The Lord says after that: “let your light shine on people so that they can see your work and glorify your Father in the heavens”. This is done not by pious strutting or false humility; but by the way we see and connect with others in the light; by the way we avoid being contaminated by giving in to the dark tempations of the world; and by sharing the same kind of sacrificial light that the Source of Light did when He became perfect man. That is how we can live as a real family with God in heaven as our Father. We avoid sin; and we love one another. This way we can make God's Will come true. The gospel which we heard was chosen to describe the Holy Fathers (whose number is 630) of the Fourth Ecumenical Council in Chalcedon. These Fathers were the light of the world in both their time and ours as well. We abide by their teachings which were handed down to us. By their teachings we are able to avoid the darkness of heresy. Let us be like them. Let them be our example and model, through Christ, who lives in them, that He might dwell in us too. See https://www.antiochpatriarchate.org/en/page/1155/ for a more thorough treatment.

“What Is the Role of Popes in Approving Ecumenical Councils?” In this episode, guest apologist Alex Jurado from Voice of Reason addresses the necessity of papal approval for early councils, explores how Jesus grew in knowledge, and discusses the connection between Mary’s Assumption and 1 Cor. 15:55. Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 08:59 – How did Jesus grow in knowledge? And did he have knowledge of his passion from a young age? 14:30 – What’s the necessity for popes to convene and approve ecumenical councils particularly the earliest councils of the Church? 17:46 – Is there a connection between Mary’s Assumption and 1 Cor. 15:55? 21:52 – Why did the person who touched the ark dropped dead but people who stole it didn't. Why is that? 24:24 – Is it ok for a priest to consecrate a large amount of hosts and give them to a homebound person? 30:31 – Has Pope Leo expressed any opinion on Same sex unions? 32:10 – How would you explain to children deep theological questions? 43:40 – How many of the 10 commandments would exist today if there weren’t any religions? 48:48 – Why do Protestants have a different canon of scripture? 52:09 – If Jesus descended into hell to retrieve souls to enter heaven, does that mean those souls were suffering?

In this episode of Catholic Answers Live, listeners ask thoughtful and wide-ranging questions on Catholic doctrine and spirituality. Topics include whether a cantor's lifestyle affects the Mass, how to discern mystical experiences from coincidences, and the potential impact of Ecumenical Councils on doctrine and liturgy. Other questions touch on miracles in non-Catholic churches, the meaning of Matthew 11:27, the history of the Sacrament of Confession, and how to address disruptive chatter before Mass. The show also delves into more unusual inquiries, such as whether the Church has any stance on fairies, and how to understand the eternal consequences of dying in mortal sin. Join The CA Live Club Newsletter: Click Here Invite our apologists to speak at your parish! Visit Catholicanswersspeakers.com Questions Covered: 03:27 – Does a cantor living a homosexual lifestyle diminish the value of the Mass? 09:59 – Will there be more Catholic-Orthodox apologetics content in the future? 18:00 – How can one discern whether an experience is mystical or merely coincidence? 23:21 – Can an Ecumenical Council change doctrine in a way that leads to liturgical abuse, or is this an application of Matthew 18? 28:44 – Why do miracles occur in Orthodox and Protestant churches if they are outside the Catholic Church? 34:44 – What is the proper understanding of Matthew 11:27? 40:00 – What is the historical development of the Sacrament of Confession? 47:32 – How should pre-Mass chatter in church be addressed? 50:52 – Does the Church have any official teaching or view on fairies? 53:22 – If someone dies in mortal sin, why isn't it appropriate to conclude they are in Hell?

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.

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

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

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?

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?

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.