Podcasts about second council

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Play Episode Listen Later Jul 15, 2024 Transcription Available

Full Text of ReadingsMemorial of Saint Bonaventure, Bishop and Doctor of the Church Lectionary: 389All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saint BonaventureSaint Bonaventure’s Story Perhaps not a household name for most people, Saint Bonaventure, nevertheless, played an important role in both the medieval Church and the history of the Franciscan Order. A senior faculty member at the University of Paris, Saint Bonaventure certainly captured the hearts of his students through his academic skills and insights. But more importantly, he captured their hearts through his Franciscan love for Jesus and the Church. Like his model, Saint Francis, Jesus was the center of everything—his teaching, his administration, his writing, and his life. So much so, that he was given the title “Seraphic Doctor.” Born in Bagnoregio in 1221, Saint Bonaventure was baptized John, but received the name Bonaventure when he became a Franciscan at the age of 22. Little is known about his childhood, but we do know that his parents were Giovanni di Fidanza and Maria Ritell. It seems that his father was a physician and a man of means. While Saint Francis died about five years after the saint's birth, he is credited with healing Bonaventure as a boy of a serious illness. Saint Bonaventure's teaching career came to a halt when the Friars elected him to serve as their General Minister. His 17 years of service were not easy as the Order was embroiled in conflicts over the interpretation of poverty. Some friars even ended up in heresy saying that Saint Francis and his community were inaugurating the era of the Holy Spirit which was to replace Jesus, the Church, and Scripture. But because he was a man of prayer and a good administrator, Saint Bonaventure managed to structure the Order through effective legislation. But more importantly, he offered the Friars an organized spirituality based on the vision and insights of Saint Francis. Always a Franciscan at heart and a mystical writer, Bonaventure managed to unite the pastoral, practical aspects of life with the doctrines of the Church. Thus, there is a noticeable warmth to his teachings and writings that make him very appealing. Shortly before he ended his service as General Minister, Pope Gregory X created him a Cardinal and appointed him bishop of Albano. But a little over a year later, while participating in the Second Council of Lyon, Saint Bonaventure died suddenly on July 15, 1274. There is a theory that he was poisoned. Saint Bonaventure left behind a structured and renewed Franciscan Order and a body of work all of which glorifies his major love—Jesus. Reflection Bonaventure so united holiness and theological knowledge that he rose to the heights of mysticism while remaining a very active preacher and teacher, one beloved by all who met him. To know him was to love him; to read him is still for us today to meet a true Franciscan and a gentleman. Click here for more on Saint Bonaventure! Saint of the Day, Copyright Franciscan Media

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Daybreak for July 15, 2024

Daybreak

Play Episode Listen Later Jul 15, 2024 51:26

Monday of the 15th Week in Ordinary Time Memorial of St. Bonaventure, 1221-1274; baptized John, but received the name Bonaventure when he became a Franciscan at the age of 22; St. Francis is credited with healing Bonaventure as a boy of a serious illness; Bonaventure was eventually elected to serve as General Minister of the order, at a time when it was embroiled in conflicts over the interpretation of poverty; Bonaventure structured the order through effective legislation, and offered an organized spirituality based on the vision and insights of Saint Francis; Pope Gregory X made him a cardinal and appointed him bishop of Albano; but while participating in the Second Council of Lyon, Saint Bonaventure died suddenly on July 15, 1274 Office of Readings and Morning Prayer for 7/15/24 Gospel: Matthew 10:34-11:1

4.6 The Heresies – The Enigma of Origen and Origenism

Way of the Fathers with Mike Aquilina

Play Episode Listen Later Feb 14, 2024 26:02

Whether Origen is considered a father of the Church, or a heretic, depends on whom you ask. But everyone agrees he may have been just a bit too smart for his own good. At best, he tried in vain to out-gnostic the gnostics, at worst, he was too influenced by gnosticism. In the end, the Fifth Ecumenical Council declared him a heretic. In this this episode, Dr. Papandrea gives evidence why Origen should not be considered a father of the Church, but should be considered a heretic, but in the end, you decide! Links Make sure to listen to Mike Aquilina's episodes on Origen, Episode 19: https://www.catholicculture.org/commentary/life-origen-most-controversial-christian-ever/ and Episode 20: https://www.catholicculture.org/commentary/origen-part-2-hero-heretic-or-hybrid/ For more information on Epiphanius of Salamis, listen to Mike Aquilina's Episode 35: https://www.catholicculture.org/commentary/35epiphanius-salamis-passion-for-pure-doctrine/ For more information on Jerome, listen to Mike Aquilina's Episode 37: https://www.catholicculture.org/commentary/37jerome-curmudgeonly-commentator/ To read Jerome's Letter to Rufinus of Aquileia: https://www.catholicculture.org/culture/library/fathers/view.cfm?recnum=2887&repos=8&subrepos=0&searchid=2376957 To read the Canons of the Fifth Ecumenical Council (the Second Council of Constantinople) 553 AD: https://www.newadvent.org/fathers/3812.htm Also check out this article by Thomas Mirus on Origen's theology https://www.catholicculture.org/commentary/church-fathers-origens-theology/ and this one on Pope Benedict XVI on Origen's thought: https://www.catholicculture.org/culture/library/view.cfm?recnum=7548 For more detail on the controversy over Origen in context, and related topics, see the book: Reading the Church Fathers: A History of the Early Church and the Development of Doctrine: https://sophiainstitute.com/product/reading-the-church-fathers/ SIGN UP for Catholic Culture's Newsletter: https://www.catholicculture.org/newsletters/ DONATE at: http://www.catholicculture.org/donate/audio To connect with Dr. James Papandrea, On YouTube - The Original Church: https://www.youtube.com/@TheOriginalChurch Join the Original Church Community on Locals: https://theoriginalchurch.locals.com/ Dr. Papandrea's Homepage: http://www.jimpapandrea.com Theme Music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed: https://www.ccwatershed.org/

Part 2 Early Christianity (Talking about the First 7 Ecumenical Councils)

THEORY & THEOLOGY

Play Episode Listen Later Feb 6, 2024 43:29

PART 2 (SEE PART 1 FOR OTHER NOTES AS THE LIMIT IS 4000 WORD COUNT). Council of Ephesus 431 AD https://en.m.wikipedia.org/wiki/Council_of_Ephesus. Nestorianism- related to the original teachings of Christian theologian Nestorius (d. c. 450 AD), who promoted specific doctrines in the fields of Christology and Mariology. The second meaning of the term is much wider, and relates to a set of later theological teachings, that were traditionally labeled as Nestorian, but differ from the teachings of Nestorius in origin, scope and terminology.[2] The Oxford English Dictionary defines Nestorianism as "The doctrine of Nestorius, patriarch of Constantinople (appointed in 428), by which Christ is asserted to have had distinct human and divine persons." Theotokos- The title of Mother of God (Greek: Μήτηρ (τοῦ) Θεοῦ) or Mother of Incarnate God. Pelagianis - the original sin did not taint human nature and that humans by divine grace have free will to achieve human perfection. Council of Chalcedon 451 AD https://en.m.wikipedia.org/wiki/Council_of_Chalcedon. (Not all churches accepted this council). The judgments issued at the Second Council of Ephesus in 449, the alleged offences of Bishop Dioscorus of Alexandria, the relationship between the divinity and humanity of Christ, many disputes involving particular bishops and sees Second Council of Constantinople 553 AD https://en.m.wikipedia.org/wiki/Second_Council_of_Constantinople. Nestorianism- (see above definitions). Monophysitism- Greek μόνος monos, "solitary"[2] and φύσις physis, "nature") is a Christology that states that in the person of the incarnated Word (that is, in Jesus Christ) there was only one nature—the divine. Origenis- Origenist crises or Origenist controversies. [THIS IS CONFUSING AND IM NOT YET SURE IF I FULLY UNDERSTAND IT]. Origen was considered heretical and to have influenced many. Origen taught that, before the creation of the material universe, God had created the souls of all the intelligent beings. These souls, at first fully devoted to God, fell away from him and were given physical bodies. Origen was the first to propose the ransom theory of atonement in its fully developed form, and he also significantly contributed to the development of the concept of the Trinity. Origen hoped that all people might eventually attain salvation, but was always careful to maintain that this was only speculation. He defended free will and advocated Christian pacifism. ALSO SEE EPISODE ON YT BY SENSUS AND FIDELIUM: https://youtu.be/jFGzRbfGVj8?si=uWaNydJ-HiJ1dE4O Third Council of Constantinople 680-681 AD https://en.m.wikipedia.org/wiki/Third_Council_of_Constantinople. Monothelitism, the human and divine wills of Jesus. Monothelitism- Christ as having only one will. The doctrine is thus contrary to dyothelitism, a Christological doctrine that holds Christ as having two wills (divine and human). SECOND Council of Nicea in 787 AD https://en.m.wikipedia.org/wiki/First_seven_ecumenical_councils. Iconoclasm- Byzantine Iconoclasm was started by a ban on religious images promulgated by the Byzantine Emperor Leo III the Isaurian,[3] and continued under his successors.[4] It was accompanied by widespread destruction of religious images and persecution of supporters of the veneration of images. The Papacy remained firmly in support of the use of religious images throughout the period.

What Does the Church Say about Reincarnation? (Special Podcast Highlight)

The Cale Clarke Show - Today's issues from a Catholic perspective.

Play Episode Listen Later Jan 19, 2024 17:46

In an episode of The Cale Clarke Show, a question from Gary prompted an in-depth discussion about reincarnation and its place in Catholic doctrine. Gary's inquiry centered on whether the concept of reincarnation was once a part of Catholic belief and subsequently removed during the Council of Nicaea. Cale Clarke, addressing the question, firmly stated that the Catholic Church has never taught reincarnation. He pointed out the misconception likely arose from misinformation about the Council of Nicaea. He delved into the concept of typology within the Christian context, emphasizing how events and figures in the Old Testament foreshadow and symbolize those in the New Testament, like Jesus Christ as the "new Adam." Cale elaborated that Jesus being referred to as the new Adam in the New Testament signifies fulfillment and rectification of what the first Adam failed to achieve. This typology, he explained, does not imply reincarnation but rather signifies thematic and symbolic continuity in salvation history. Addressing the second part of Gary's question, Cale dismissed the notion that the early Church endorsed reincarnation. He referenced various historical misunderstandings, including those propagated by actress Shirley MacLaine and other proponents of New Age beliefs. Cale clarified that these beliefs are based on misinterpretations and conflations of different historical events and councils, notably confusing the Council of Nicaea with the Second Council of Constantinople in 553 AD. Further, he refuted the idea of reincarnation through the writings of early Church Fathers like Origen, Tertullian, and others. These figures, he noted, were explicitly critical of reincarnation, underscoring the Church's consistent stance against it. He emphasized that their writings align with the core Christian belief in the resurrection of the body, a fundamental doctrine incompatible with reincarnation.

#340 Reincarnation and the Bible - Jimmy Akin

Daily Defense Podcast

Play Episode Listen Later Dec 6, 2023

DAY 340 CHALLENGE “The Bible originally taught reincarnation, but the relevant passages were struck out by the Council of Nicaea.” DEFENSE This claim is not credible for numerous reasons. First, the surviving records of the First Council of Nicaea (A.D. 325) and the Second Council of Nicaea (A.D. 787), as well as the writings of those who took part in them, give no indication the topic of reincarnation was even discussed, much less was anything as dramatic as taking passages out of the Bible contemplated. Second, the fathers of these councils regarded Scripture as the inspired word of …

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198. The Church of the Seven Councils

Mid-America Reformed Seminary's Round Table

Play Episode Listen Later Oct 26, 2023 16:48

In this episode, Dr. Strange examines the Second and Third Council of Constantinople, which sought to affirm Christ's divine and human natures, and the Second Council of Nicaea, which authorized the legitimacy of using visual images in worship. In addition to the four Councils that came before them, the Eastern Church became known as the Church of the Seven Councils.

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The party must decide what to do next

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166. The portrait-fication of Cap'n Bob

Shed Dogs

Play Episode Listen Later Jul 31, 2023 53:56

Rob of Saskatoon returns to join us on a gripping journey through RJ's recent confrontation with his citizenship, and let's face it, himself. We manage to make a couple of complete meals out of just the titles involved in that process before moving on to other things like what it was like for Rob and RJ and Mike of Rossland to come to Canada as Young Americans around 1970 (hint: discard the notion of Canada's warm regard for our southern cousins), the results of KJ's recent foray into expanding his consciousness even further, the Robson Zoo, and a hearty round of agreement on what a fine fellow Chroner of Duncan is (hear his visit with us in Episode 52). It's a lot of good clean fun with four old good friends—join us! Links: Shed Dogs; the Robson Zoo; portrait mode; the Ascension of Jesus; the Assumption of Mary; the Annunciation to the Blessed Virgin Mary; enunciation; Asunción (the capital of Paraguay, originally called Nuestra Señora Santa María de la Asunción (Our Lady Saint Mary of the Assumption); Sucre (the capital of Bolivia, named after Antonio José de Sucre and never confused with Asunción); besmirched; the Second Council of Constantinople, in which anathemas were declared against those who rejected the Perpetual Virginity of Mary; Asuncion (girl's name); the Gospel of Mary; the Lost Gospel (in which Jesus marries Mary Magdalene); renunciation of citizenship; Shed Dogs episode 52, featuring Chroner and Deb.

Today's Catholic Mass Readings Saturday, July 15, 2023

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Play Episode Listen Later Jul 15, 2023 Transcription Available

Full Text of ReadingsMemorial of Saint Bonaventure, Bishop and Doctor of the Church Lectionary: 388The Saint of the day is Saint BonaventureSaint Bonaventure’s Story Perhaps not a household name for most people, Saint Bonaventure, nevertheless, played an important role in both the medieval Church and the history of the Franciscan Order. A senior faculty member at the University of Paris, Saint Bonaventure certainly captured the hearts of his students through his academic skills and insights. But more importantly, he captured their hearts through his Franciscan love for Jesus and the Church. Like his model, Saint Francis, Jesus was the center of everything—his teaching, his administration, his writing, and his life. So much so, that he was given the title “Seraphic Doctor.” Born in Bagnoregio in 1221, Saint Bonaventure was baptized John, but received the name Bonaventure when he became a Franciscan at the age of 22. Little is known about his childhood, but we do know that his parents were Giovanni di Fidanza and Maria Ritell. It seems that his father was a physician and a man of means. While Saint Francis died about five years after the saint's birth, he is credited with healing Bonaventure as a boy of a serious illness. Saint Bonaventure's teaching career came to a halt when the Friars elected him to serve as their General Minister. His 17 years of service were not easy as the Order was embroiled in conflicts over the interpretation of poverty. Some friars even ended up in heresy saying that Saint Francis and his community were inaugurating the era of the Holy Spirit which was to replace Jesus, the Church, and Scripture. But because he was a man of prayer and a good administrator, Saint Bonaventure managed to structure the Order through effective legislation. But more importantly, he offered the Friars an organized spirituality based on the vision and insights of Saint Francis. Always a Franciscan at heart and a mystical writer, Bonaventure managed to unite the pastoral, practical aspects of life with the doctrines of the Church. Thus, there is a noticeable warmth to his teachings and writings that make him very appealing. Shortly before he ended his service as General Minister, Pope Gregory X created him a Cardinal and appointed him bishop of Albano. But a little over a year later, while participating in the Second Council of Lyon, Saint Bonaventure died suddenly on July 15, 1274. There is a theory that he was poisoned. Saint Bonaventure left behind a structured and renewed Franciscan Order and a body of work all of which glorifies his major love—Jesus. Reflection Bonaventure so united holiness and theological knowledge that he rose to the heights of mysticism while remaining a very active preacher and teacher, one beloved by all who met him. To know him was to love him; to read him is still for us today to meet a true Franciscan and a gentleman. Click here for more on Saint Bonaventure! Saint of the Day, Copyright Franciscan Media

Daybreak for July 15, 2023

Daybreak

Play Episode Listen Later Jul 15, 2023 59:59

Saturday of the 14th Week in Ordinary Time Memorial of St. Bonaventure, 1221-1274; became a Franciscan at the age of 22; elected general minister of the Order, and structured the order through effective legislation, and an organized spirituality based on the vision and insights of Saint Francis; died while participating in the Second Council of Lyon Office of Readings and Morning Prayer for 7/15/23 Gospel: Matthew 10:24-33

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504 Early Church History 22: Byzantine Empire from Constantine to Justinian

Restitutio

Play Episode Listen Later Jul 14, 2023 59:32

This is part 22 of the Early Church History class. This episode aims to wrap up our early church history class. We'll cover relics and pilgrimage, emperors Zeno and Justinian, as well as the theological battles that continued to rage in the 5th and 6th centuries. Unsurprisingly the christological controversy of the 5th century did not come to an end when the emperor endorsed the Council of Chalcedon of 451 that declared Jesus to have two natures "unconfusedly, unchangeably, indivisibly, and inseparably." In addition to covering the Second Council of Constantinople of 553, we'll also briefly consider how the dual natures doctrine continued to foment division resulting in the Third Council of Constantinople in 681 and the Second Council of Nicea in 787. Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=59zyj9dMH4k&list=PLN9jFDsS3QV2lk3B0I7Pa77hfwKJm1SRI&index=22 —— Links —— More Restitutio resources on Christian history See other classes here Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan? Read his bio here —— Notes —— Byzantine Beginnings 293 Diocletian initiated the division between east and west with his tetrarchy. 330 Constantine built a “New Rome” on the cite of old Byzantium, naming it Constantinople. Constantine's mother, Helena, initiated the pilgrimage movement. 381 Egeria wrote a travelogue to her friends that influenced later pilgrimages. Helena also sent Constantine relics of the true cross. 397 Martin of Tours died, leaving behind his cloak, which became a famous relic. Fifth Century Developments Theodosius I (r. 379-392) had outlawed pagan sacrifices and endorsed Trinitarian Christianity as the official religion of the Roman Empire. Arian Germanic tribes moved into the western Roman Empire and began taking territory. 378 Visigoths win at Adrianople. 410 Alaric sacked Rome. 455 Vandals sacked Rome. 476 Odoacer deposes the last Roman Augustus. 493 Theodoric and the Ostrogoths took Italy. Zeno's Henotikon 451 Chalcedon affirmed the dyophysite position (two natures in one person). 488 Byzantine Emperor Zeno attempted to reconcile monophysites and dyophysites by condemning Eutyches and Nestorius and approving Cyril's 12 anathemas (Henotikon). Chalcedon remained controversial with Christianity now split into several groups: Arian Germanic kingdoms, monophysites (Egypt and Ethiopia), Chalcedonian dyophysites (Rome & Constantinople), and Nestorian dyophysites (Syria and Persia). Justinian (482-565) 525 Justinian married Theodora and became co-emperor with Justin. 527 Justinian became the sole emperor. 528 He initiated legal reforms under John the Cappadocian and Tribonian. 532 Nika riots 537 He finished Hagia Sophia, whispering, “O Solomon, I have surpassed you!” 555 He had retaken much of the Roman Empire, including Italy, North Africa, and part of Spain. More Christology Councils 553 Justinian called for the Second Council of Constantinople. Condemned the 3 chapters Condemned Nestorius Condemned Origen of Alexandria 681 Third Council of Constantinople Condemned monotheletism, concluding that Jesus had 2 wills that never conflict. 787 Second Council of Nicaea Iconoclasts were fighting with iconodules. Some considered icons Nestorian while others called them Monophysite. Affirmed veneration of icons. 843 Iconaclasm controversy broke out. Empress Theodora upheld the ruling of Nicaea II. Review In 293, Diocletian split the administration of the Roman Empire into east and west, appointing an Augustus in each. In 330, Constantine founded Constantinople in the old town of Byzantium, making it his administrative capital. While the west fell to Germanic Arians and the Huns, the Roman Empire in the east continued until 1453. Byzantine emperors played barbarian warlords off each other in an attempt to keep them from taking Constantinople. From the fourth century onwards, Byzantines embraced relics and pilgrimages to holy places. Byzantine emperor Justinian made a lasting impact on law via the work of Tribonian to identify, harmonize, and codify Roman law. Justinian succeeded, mostly due to the military genius of Belisarius, to retake northern Africa, Italy, and part of Spain. Justinian built and improved several churches, the most notable of which was his renovation of the Hagia Sophia. In 553, the Second Council of Constantinople condemned three writings critical of Cyril of Alexandria to reunite with the Egyptian and Syrian churches, but ultimately failed. In 681, the Third Council of Constantinople condemned monothelitism, affirming that Christ had two wills. In 787, the Second Council of Nicaea affirmed the veneration of icons, denying icons either were too monophysite or Nestorian.

Walking with the Saints Podcast | Feast of St. Bonaventure, Patron Saint of Bowel Disorders | July 15

PAULINES ONLINE RADIO

Play Episode Listen Later Jul 9, 2023 5:44

Walking with the Saints Podcast | Feast of ST. BONAVENTURE, Patron Saint of Bowel Disorders | July 15 Our saint for today, St. Bonaventure, is known as the “Seraphic Saint,” because he was like an angel, in his burning love for God and in his great desire to do the works of God, and did nothing in life but follow the will of God. Bonaventure was an Italian Franciscan, dogmatic theologian, scholastic philosopher, writer, mystic, and the 7th Minister General of the Order of Friars Minor. Having traced the footsteps of St. Francis of Assisi, and having given significant contribution to the spirituality of the Franciscan Friars Minor, he was considered the second founder of the Order. He was born in 1221 in Bagnoregio, near Viterbo, Italy, just five years before the death of St. Francis. At Baptism he was named John and when he entered the Franciscan Order he received the name Bonaventure. Almost nothing is known of his infancy and childhood, except that his father was Giovanni Fidanza and his mother was Maria Ritell. When he was about four years old he got very sick and his mother brought him to Francis of Assisi to be healed. Francis prayed for him and he was saved from an untimely death. In 1243, he joined the Friars Minor and studied at the University of Paris. In 1255 he received the degree of master, a title equivalent to doctor. In 1257 until 1274, he held the office of Minister General of the Order of Friars Minor. Those were difficult times as the Order was divided on the issue of the observance of poverty. He addressed the problem, held several Chapters and proposed corrective rules. He led the Franciscans on an intellectual course that made them the most prominent Order in the Catholic Church until the coming of the Jesuits. His theology was aimed at integrating faith and reason. Bonaventure lived a life of holiness. His work and administration were guided by prayer and reflection. A true follower of St. Francis and a faithful disciple of Jesus, he remained centered in the teachings of the Church and in the centrality of the Blessed Trinity. His voluminous writings are treasures, not only for the Church, but for the whole humanity. According to him, in order for a person to be enlightened about divine truths, he needs prayer, the exercise of virtues, reflection and meditation which leads to union with God. In 1274, Bonaventure became Cardinal Bishop of Albano. He helped Pope Gregory X prepare for the Second Council of Lyon, where he was also a participant. His significant contribution in that Council led to a union of the Greek and Latin Churches in some important beliefs. While attending that Council, Bonaventure died suddenly under suspicious circumstances on July 15, 1274. The 1913, first edition of the Catholic Encyclopedia had citations that he was poisoned. The second edition however, the New Catholic Encyclopedia - 2003, said nothing about it. Bonaventure was canonized on April 13, 1482. He was declared Doctor of the Universal Church in 1588 by Pope Sixtus V. On this occasion he was given the title “Seraphic Doctor.” A seraph is one of the highest-ranking angels as well as “one of the six-winged angels always standing in the presence of God.” When Christ appeared to St. Francis to give him the gift of stigmata, He appeared as a seraph. This title justifies the soaring mystic life of St. Bonaventure. In 1587, he was declared one of the greatest philosophers of the Middle Ages. Virtue: faith, hope, charity, humility, fortitude, courage and justice Prayer: “Lord Jesus, please give us the grace to imitate the prayerful and virtuous life of St. Bonaventure.”

Last Things: Purgatory

Douglas Jacoby Podcast

Play Episode Listen Later May 27, 2023 14:45

For additional notes and resources check out Douglas' website.Note: If you are not familiar with the early Christian doctrine of the intermediate state of the dead, please listen to the podcast "What Happens After We Die?" This podcast assumes some familiarity with the biblical teaching that the dead proceed to Hades, a sort of waiting place before the second coming, the general resurrection, and the Judgment Day.The Evolution of PurgatoryDoctrine of purgatory gradually evolved from the third century to the fifth. Although the idea was current among some Jews even in the time of Christ, it was slow to gain acceptance.By the 3rd century the church was already on the way to a doctrine of purgatory. Clement of Alexandria (c.150-215) and Origen (185-254) elaborated further. In the late 4th century, Gregory of Nyssa even spoke of universal salvation through purgatory: in the end all creatures will suffer temporarily, not (infinitely) forever -- until all things return to God (Life of Moses II, 82-84). By the 5th century -- as far as I can tell -- purgatory was a widespread belief in the Roman Catholic Church.As the centuries dragged on, the church began to slip into worldliness. By the 4th century, when church membership was standard in the Roman Empire, the majority were not living holy lives. How would their sin be dealt with? The necessary purging must take place in the afterlife, or so it was thought.Officially affirmed in the Second Council of Lyon (1274), the Council of Florence (1438–1445), and the Counter-Reformation Council of Trent (1545–63).In medieval church, it was thought baptism and penance pardon sins in this life; purgatory deals with sins in the next life -- a distinction seeming to find justification in Matthew 12:31.Dante Alighieri, who wrote more about purgatory than any other medieval writer, portrayed it as not only a state of suffering, but also as a state of joyous anticipation. Though painful, this "antechamber of heaven" enabled us to be transformed, to reach a state of holiness so that we would be prepared for the presence of God.From the Compendium of the Catechism of the Catholic Church (2005):What is purgatory? Purgatory is the state of those who die in God's friendship, assured of their eternal salvation, but who still have need of purification to enter into the happiness of heaven.How can we help the souls being purified in purgatory? Because of the communion of saints, the faithful who are still pilgrims on earth are able to help the souls in purgatory by offering prayers in suffrage for them, especially the Eucharistic sacrifice. They also help them by almsgiving, indulgences, and works of penance. Note: indulgences were the flash point for Protestant Reformation (1500s).Is there any biblical justification?Adam still had to pay for his sin – sweat of his brow. Moses forgiven but excluded from promised land. David was forgiven but still paid severe penalties for the incident with Uriah and Bathsheba. But of course all of these were consequences of sin in this life…In fact, if anything, the Bible teaches purgatory is now, not after we die, for it is in this life that we face fiery trials (1 Peter 4:12).Moreover, motives will come to light and be judged only after judgment day begins (1 Corinthians 4:5)--not before!There is one verse in the O.T. Apocrypha that seems to justify prayers for the dead.This implies that they may be suffering in purgatory -- and that is 2 Maccabees 12:42-46.Yet according to Catholic theology, mortal sins, like the idolatry in which these persons had engaged, cannot be forgiven through third-party prayer. (Only with confession and penance.) Thus this proof-text backfires.The verse commonly cited in support of purgatory is 1 Corinthians 3:13-15.Yet the context of 1 Corinthians 3:5-15 (the entire passage) is church building (church planting and ministry).The Catholic Encyclopedia admits "this passage presents considerable difficulty...", and several authors I've read who support purgatory admit that there is little if any biblical justification. The grounds for purgatory are thus more philosophical than biblical.There is nothing in this passage about the afterlife, and certainly no hint of a purgatory.What is burning is not the not-yet-holy sinner, but his sub-standard church building!ConclusionPurgatory is a man-made doctrine.It has a certain rationale -- that is, those who believe in it aren't necessarily selfish or stupid! -- yet there is no scriptural support.Jesus' death was enough to completely forgive our sins. We do not need to pay or them in the afterlife!This life is the time to strive for holiness, not the next!

April 13: Saint Martin I, Pope and Martyr

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Play Episode Listen Later Apr 12, 2023 6:20

April 13: Saint Martin I, Pope and Martyr c. 590–655 Memorial; Liturgical Color: Red Exiled, abandoned, starving, a Pope dies for sound theology After being elected the Bishop of Rome in 649, today's saint called a local Council which established the correct theology of the Church regarding the two wills of Christ. For this teaching and its broad dissemination, Martin was abducted in Rome by emissaries of the Byzantine Emperor Constans II, brought to Constantinople, and humiliated. Martin refused to retract or bend to the Emperor's incorrect theology, which denied that Christ had a human will. Martin was imprisoned, publicly flogged, maltreated, condemned for treason, and exiled from Constantinople to the Crimean Peninsula on the Black Sea. And there the Pope died—naked, starving, forgotten, and alone—far from Rome, in the year 655, a victim of bad theology and the last pope, so far, venerated as a martyr. The Council of Chalcedon in 451 had synthesized centuries of theological debate by teaching, authoritatively, that the divine nature of the Second Person of the Trinity and the human nature of Jesus were distinct but united in the one person of Jesus Christ. This merging of natures in one person is called the hypostatic union. The Son of God, then, truly took flesh and experienced all things, save sin, that a man experiences. So when Jesus said, “I am thirsty” (Jn 19:28), He didn't mean to say, “Just my human nature is thirsty.” And when His majestic voice echoed off the stone walls of Bethany calling, “Lazarus, come out!” (Jn 11:43), He didn't mean to say, “The divine nature inside of me, and only the divine nature, says ‘Lazarus, Come Out!'” Yet Eastern Christians, primarily in Egypt and Syria, clung to a Monophysite, or one nature, theology of Jesus Christ long after Chalcedon had settled the matter. The Second Council of Constantinople in 553 attempted, unsuccessfully, to pull the Monophysites back into the orbit of Chalcedon. By the 600s, tensions between Chalcedonians and Monophysites were a political problem for the Byzantine empire. So some Eastern theologians, supported by the Emperor, looked for common ground and proposed a one-willed Christ, instead of a one-natured Christ. This one-will heresy is called Monothelitism (monos = one; thelos = will). The issue of Christ's will(s) had never been formally resolved, so the Emperor hoped a one-willed, instead of a one-natured, Christ would placate the Monophysites and unite his theologically diverse subjects. Chalcedon's teaching on Christ's two natures was ontological, or just logical, and did not explain how a person operates with dual intellects and wills. Monothelitists argued that if Christ's two natures could seamlessly unite in one person, then so could His two wills. There was no human will in Christ, the argument went, because it was totally subsumed into the mightier divine will. But Pope Martin and others knew that this was theologically impossible, since a Christ without a functioning human will would have been a zombie, a ghost of a man. Nor could one argue that Jesus had one will divided into a divine and a human sphere, as Jesus was not a schizophrenic with a split identity. Martin's theology of the two wills was vindicated after his death when it was explicitly defined by the Third Council of Constantinople in 681. This Council taught Christ's human will was “in subjection to his divine and all-powerful will.” That is, Christ's two wills were separate in their natures but freely united in their object. How do two wills inside of one person enter into communion? In the same way that two wills in two different persons enter into communion. Each will gives free and independent assent to a principle, idea, or truth shared with the other will. The two wills retain their independence but freely unite in their assent to a common value. Thus Jesus' human will, in total freedom, submitted to the will of the Son of God. During his captivity, Martin was hurt by the indifference which the Church of Saint Peter in Rome paid to one of their own. Martin was also deeply pained when a new Pope was elected though he was still alive. It is every pope's duty to preserve the unity and integrity of the Church by preserving the unity and integrity of Christ. Martin did just that. The fruits of Martin's martyrdom advanced theology toward its correct conclusion on Christ's two wills in the decades after he died, even though poor Martin himself has been largely forgotten. His remains were returned to the Eternal City after his death and he now rests in peace somewhere under the marble floor of Saint Peter's Basilica. Pope Saint Martin I, through your intercession before the Father in Heaven, fortify all teachers and leaders of the Church to remain steadfast in the truth, to advocate for the truth, and to suffer for the truth, no matter the personal cost.

Tyranny of Dragons 74. The Second Council of Waterdeep

I Cast Fireball

Play Episode Listen Later Mar 15, 2023 54:50

Standing before the King of Waterdeep himself, the Jhank Squad's got some 'splainin to do! This is their only chance to get the various factions on the Sword Coast their side. Lance eyes the crowd. Fleeple speaks in the name of Bahamut. Mal offers moral support. • • • Twitter / Instagram: @ICastFireball20 Facebook: @ICastFireball2020 Email: ICastFireball2020@gmail.com Donations: ko-fi.com/icastfireball20 • • • AUDIO CREDITS Mynoise.net Ambience made on the incredible Mynoise.net. If you're looking for customizable background sound while you're creating, or studying, or playing your own dnd campaign check out this site and consider donating because it's a great site. Zapsplat.com - Many sound effects obtained from https://www.zapsplat.com Public domain sound effects used throughout The following songs from Nihilore.com were used: The Dimensionless Sphere You can find it on “Minimalism” playlist: http://www.nihilore.com/minimal License:http://www.nihilore.com/license Adventure Begins (Orchestral) by Whitesand https://www.youtube.com/watch?v=yj7g27GDVrY Spotify: https://open.spotify.com/artist/3GXun... Buy This Track on Bandcamp: https://goo.gl/Hqif2c This is a remastered version of this song, previously released on 'Beyond Horizon' Composed by Martynas Lau (Whitesand) Release: 2018 Album: Monsters And as always a HUGE thank you to Hayden Allred for our amazing theme music!

January 28: Saint Thomas Aquinas, Priest and Doctor

Play Episode Listen Later Jan 27, 2023 5:44

January 28: Saint Thomas Aquinas, Priest and Doctor1225–1274Memorial; Liturgical Color: WhitePatron Saint of universities and studentsA theological Grand Master, he positioned every piece exquisitely on the chessboardThe silhouette of Saint Thomas Aquinas hovers like a giant on the highest summit of human thought, casting so wide and deep a shadow over the landscape that all subsequent thinkers labor on the shady slopes below him. It is fair to say that Thomism, the thinking method and intellectual conclusions of Saint Thomas, has been the Catholic Church's standard theology since he lived in the thirteenth century.Saint Thomas understood that all thinking about God is done from inside original sin and within the parameters of human intellectual capacity. The uncreated, timeless, mysterious God, then, is by definition incomprehensible to creatures trapped in time, space, matter, sin, distraction, and confusion. God is outside of the universe, rather than being just one important ingredient in the recipe of reality. This essential “otherness” of God means that His presence is not completely accessible to the senses. It is not just a question of seeing farther, understanding more deeply, hearing more acutely, or feeling more intensely. Twenty senses instead of five would still not be enough to capture God, because He transcends all other forms of being known to us. In the 1950s, a Russian cosmonaut looked out over space from his orbit miles above the earth and declared "I have found no God." He was looking for something that wasn't there and answering a question that was poorly posed.Sometimes God is described as the highest being in an immense hierarchy of beings. From this perspective, the tiniest specks of organic or inorganic life, up and onward through plant and animal life, mankind, the planets and the solar system itself, are all beneath and owe their creation to the super being of God Himself. In this “ladder-of-existence” understanding, every being is a rung leading to higher and higher rungs at the top of which stands God.Such an understanding of God is inaccurate, Aquinas would hold. God is not the highest of all beings but Being itself. Every person at one time did not exist. Creation itself, including mankind, is created, meaning at some point it was not. But God cannot not be. For Saint Thomas, God's essential action is to exist. It is intrinsic to His nature as God. God, then, is not something in the air but the air itself. He is not the biggest whale in the ocean. He is the water. This means that there is no strict need to provide scientific evidence for God, because even asking the question presumes the reality all around us. Science, for example, can explain the chemical composition of ink, but it has nothing to say about the meaning of words printed in ink. Science clearly has limits.Thomism's understanding of God as non-contingent being, which makes all dependent existence possible, is intellectually sophisticated and also deeply attractive. This understanding of God meshes nicely with an appreciation for the natural beauty of the earth, love of art, and charity for our fellow man, while also allowing space for God to reveal Himself more fully, and gratuitously, in the person of His Son Jesus Christ. Importantly, it also avoids confusing God's creation with God Himself.Saint Thomas's encyclopedic knowledge and massive erudition existed harmoniously with a humble nature and a simple, traditional Catholic piety. He was a well-balanced man and a dedicated Dominican priest. This synthesis of childlike wonder and deep inquiry marked his life. After having a mystical vision of Jesus Christ on the cross while praying after Mass one day, Saint Thomas abandoned any further writing. He died on his way to the Second Council of Lyon in 1274, not yet fifty years old. He is buried in Toulouse, France, retaining his status as the Church's most eminent theologian.Saint Thomas, your life of the mind co-existed with a deep piety. Your writings defend the faith of those who have neither the time nor the gift for higher study. Help all those who teach in the Church to follow your example of humble and faithful inquiry into the highest truths.

Walking with the Saints Podcast | January 28, Feast of St. Thomas Aquinas, Patron Saint of Catholic Schools and Students

PAULINES ONLINE RADIO

Play Episode Listen Later Jan 27, 2023 4:06

Walking with the Saints Podcast | January 28, Feast of St. Thomas Aquinas, Patron Saint of Catholic Schools and Students St. Thomas Aquinas besides being a Theologian is called The Angelic Doctor because of his angelic wisdom, angelic piety, and his writing on Angels. Thomas, son of Landulph, Count of Aquino, was born in 1224 in Roccasecca, Kingdom of Sicily, Italy. At five years of age, he was placed at the Monastery in Monte Casino for his Education. Late, he was sent to the University of Naples where he studied philosophy. While studying, he kept himself pure and virtuous. At age seventeen, he entered the Dominican Order, but his parents opposed it since the order live in absolute poverty and renunciation. He was abducted and kept at home for two years. Once, his brothers, who wanted to dissuade him from becoming a priest, brought a prostitute I his room. But Thomas refused to touch her and immediately drove her out with a torch. In 1245, when he was set free, Thomas went to Paris and studied Theology and Philosophy at a Dominican Monastery under the future Saint Albert the Great (Albertus Magnus). “In 1252, he obtained his doctorate in Theology. Due to his modesty, he was often silent and called him the “dumb ox,” Albert the Great came to his defense and said: “You call this young man a “dumb ox” but his writings in due time will resound throughout the world. “Thomas was able to reconcile theology and philosophy (faith and reason), saying that they are compatible and collaborate with each other in proving the existence of God. One morning in 1273 he had a vision. He heard a voice coming from the Crucifix saying: “Thou hast written well of me, Thomas, what reward wilt thou have? “He answered: “None, other than thyself, Lord.” In January 1274, he traveled to Lyon, France, on foot, to serve at the Second Council, but he fell ill and lodged at the Cisterian Monastery in Fossanova, Italy, where he died on March 7, 1274. St Thomas wrote some 60 important and popular works. Foremost among his books are Summa Theologiae and Summa Contro Gentiles. There are about 6,000 written commentaries about his works. He also wrote Beautiful Eucharistic hymns. St Thomas is also called the Universal teacher for the breathed and depth of his teachings. He was canonized by Pope John XXll on July 18, 1323. His Feast day is January 28. Let us pray the prayer of St Thomas. “Grant to me, O Lord God, a vigilant heart that no subtle speculation may ever lead me from You; a noble heart that no unworthy affection may draw me from you; an upright heart that no evil purpose may turn me from you.” Do I pray to my Guardian Angel to protect me from unworthy affections and from impure thoughts and behavior?

December 4: Saint John Damascene, Priest and Doctor

Play Episode Listen Later Dec 3, 2022 6:08

December 4: Saint John Damascene, Priest and Doctor c. 674–749 Optional Memorial; Liturgical Color: White Patron Saint of icon painters and theology students A monk defends images from Christian attack “Christ...did not save us by paintings,” a Synod of Bishops declared in Paris in 825. God, it could be added, did not become an icon. He became a man, and so sanctified creation itself, not just art. In the eighth century, a raging debate, even violence, over the role of images in Christianity tore at the fabric of the undivided Church. The deep wounds inflicted in the body of Christ by the iconoclastic controversy took decades to close. Today's saint helped the healing start. John of Damascene explained in clear, deep, and evocative language the theological significance of venerating images. He thus helped bishops, emperors, and popes to think their way out of the controversy. For his learned defense of images, Saint John Damascene was declared a Doctor of the Church centuries later, in 1890. Ironically, John's brave defense of icons was possible because he lived behind the Muslim curtain, in Syria. He lived beyond the reach of the long arm of Constantinople, a city whose emperors opposed icons partly to appease their new and violent geopolitical neighbors, the Muslims, whose mosques were adorned with geometric patterns, not faces and bodies. John of Damascus (or Damascene) is known primarily through his writings. The details of his life are few. When his native Syria was overrun in the 630s by a new, martial religion that blew like a strong wind out of Saudi Arabia, John's family served in the local caliph's administration. The Muslim conquest was facilitated by the local population of subjugated, but educated, Christians and Jews who were conquered but not displaced. They carried out the everyday tasks of empire building of which the illiterate horsemen of the desert knew nothing. John and his family were part of this large administrative class of Arabic non-Muslims. Our saint, then, personally lived the epochal transition of Syria from a Constantinople-focused Christian culture to a Mecca-facing Muslim one. After receiving a complete education from a captive Catholic priest, John abandoned his secular career and entered a monastery near Jerusalem to become a priest and monk. The rest of his life was dedicated to his own perfection and to theological and literary pursuits. Islam's prohibition of images forced Christian theologians to defend and explain something that had never before been challenged—the ubiquitous Christian use, in both public and private, of icons, statues, medals, crucifixes, and other forms of art. John was the first to distinguish between the worship rendered to God alone and the veneration given to images and those they represent. John noted that the saint is not the paint on the wood any more than Jesus is the ink on the page of the Gospel. Such distinctions were needed to respond to both Islam and to Old Testament strictures against using images, an exception to which was the God-sanctioned adornments on the Ark of the Covenant. John Damascene argued that when God took flesh He ended the era of the misty, faceless God. Because God chose to be visible, the Christian can venerate the Creator of matter who became matter for man's sake. Salvation was achieved via created matter, so we venerate that matter not absolutely, but contingently. Did not Christ hang on the wood of the cross? Did He not consecrate bread and wine? Was He not baptized in water? The matter of which images are made comes from God Himself and thus shares in His goodness. Even the Sacraments make use of the elements of creation to become vehicles of God's grace. John's ideas won the day, long after his death, at the Second Council of Nicea in 787, which condemned iconoclasm. From that point until the rise of Protestantism, art was correctly understood in Western culture as an extended celebration of the Incarnation. When we gaze in wonder at the mellow glow of stained glass, marvel at the smooth serenity of the face of Mary in Michelangelo's Pietà, or wonder at the explosion of the baroque in an Italian church, we should whisper thanks to today's saint for saving the day just when it needed to be saved. Saint John Damascene, you studied and wrote so that the illiterate of your time could “read” icons and so know and love the Lord by just looking at Him, His mother, and His saints. Help all catechists to use their education to defend the faith of those unable to explain it to themselves.

November 15: Saint Albert the Great, Bishop and Doctor

Way of the Fathers with Mike Aquilina

Play Episode Listen Later Nov 14, 2022 5:40

November 15: Saint Albert the Great, Bishop and Doctorc. 1206–1280Optional Memorial; Liturgical Color: WhitePatron Saint of natural scientistsHe knew everything, taught Aquinas, and placed his complex mind at the Church's serviceSaint Francis de Sales wrote that the knowledge of the priest is the eighth Sacrament of the Church. If that is true, then today's saint was a sacrament unto himself. There was little that Saint Albert did not know and little that he did not teach. His mastery of all the branches of knowledge of his age was so manifest that he was called “The Great” and the “Universal Doctor.”Albert was born in Germany and educated in Italy. During his university studies, he was introduced to the recently founded Dominican Order and joined their brotherhood. While continuing his long course of formal studies, Albert was sent by his superiors to teach in Germany. He spent twenty years as a professor in various religious houses and universities until he finally obtained his degree and began to teach as a master in 1248. His most famous student was the Italian Dominican Thomas Aquinas, whose rare intellectual gifts Albert recognized and cultivated. Albert was also made the Prior of a Dominican Province in Germany, was a personal theologian and canonist to the Pope, preached a Crusade in Germany, and was appointed the Bishop of Regensburg for less than two years before resigning. Albert was neither ruthless nor politically minded, and the complex web of elites who had interests in his diocese required a bishop to display a sensitivity to power relationships which was not among Albert's skills.After his short time as a diocesan bishop, Albert spent the rest of his life teaching in Cologne, punctuated by travels to the Second Council of Lyon in 1274 and to Paris in 1277 to defend Aquinas from his theological enemies. Albert's complete works total thirty-eight volumes on virtually every field of knowledge known to his age: scripture, philosophy, astronomy, physics, mathematics, theology, spirituality, mineralogy, chemistry, zoology, biology, justice, and law. Albert's assiduous study of animals, plants, and nature was groundbreaking, and he debunked reigning myths about various natural phenomena through close personal observation. He devoured all the works of Aristotle and organized and distilled their content for his students, re-introducing the great Greek philosopher to the Western world forever and always. This life-long project of philosophical commentary was instrumental in grounding subsequent Catholic theological research on a wide and sturdy platform of critical thinking, which has been a hallmark of Catholic intellectual life ever since.Albert's comprehensive approach to all knowledge contributed to the flourishing of the nascent twelfth-century institutions of learning known as universities. The “uni” in university implied that all knowledge was centered around one core knowledge—that of God and His Truth. The modern understanding is that a “multiversity” is merely an administrative forum in which numerous branches of knowledge spread out in pursuit of their separate truths unhinged from any central focus or purpose.Saint Albert's prodigious mind never ceased to be curious. Every bit of knowledge which he culled led him to gather even more. His encyclopedic knowledge embraced reality itself as one sustained instance of God loving the world. No bifurcation, no subcategories, no “my truth” and no “your truth.” God was real and God was knowable. Reality and Truth were one for Albert and his era, and autonomous reason could be trusted to lead the honest, rational seeker to those eternal verities. Albert was beatified in 1622 and was canonized and named a Doctor of the Church in 1931.Saint Albert the Great, your knowledge of the sacred and physical sciences understood God as a total reality. Through your divine intercession, help the faithful to see reality not as divided but as an expression of the Trinitarian God, a knowable person who is accessible to reason.

2.8 Picture This: Iconoclasm and Second Nicaea

Play Episode Listen Later Sep 28, 2022 18:18

The last of the classic councils was, like so many of the others, a comic production worthy of the Marx Brothers—and simultaneously a tragedy worthy of Tolstoy. In the eighth-century run-up to the Second Council of Nicaea we encounter an emperor known as “Poopyhead,” who summons a synod known as the “Headless Council”—all for the sake of forbidding the use of devotional images. That's where it started anyway. Eventually the emperor got around to condemning any honor paid to saints, and then he desecrated their relics, removing their bodies from tombs and casting them into the sea. He tried to ban celibacy, and he closed monasteries and turned them into hotels. Second Nicaea, in 787, was called to repair all that damage. LINKS Acts of the Second Council of Nicaea https://www.newadvent.org/fathers/3819.htm Canons of the Second Council of Nicaea https://www.papalencyclicals.net/councils/ecum07.htm St. John of Damascus, Apologia Against Those Who Decry Holy Images https://sourcebooks.fordham.edu/basis/johndamascus-images.asp Mike Aquilina's website https://fathersofthechurch.com Mike Aquilina's books https://catholicbooksdirect.com/writer/mike-aquilina/ Theme music: Gaudeamus (Introit for the Feast of All Saints), sung by Jeff Ostrowski. Courtesy of Corpus Christi Watershed http://www.ccwatershed.org Donate today! https://www.catholicculture.org/users/donate/audio

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The Rise of Tiamat Session 15: The Second Council of Waterdeep

Modular

Play Episode Listen Later Aug 30, 2022 50:12

After a near TPK, our heroes have found themselves a mere two weeks journey to Waterdeep and, hopefully, the next council. What will they discuss there? What news will be told of Locke? Will Max Hedman, Lord of the Music Lands be in attendance? Keep listening to find these answers! Sound Effects courtesy of Zapsplat.

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Lyon II (The Ecumenical Councils Part 16)

Clarifying Catholicism

Play Episode Listen Later Aug 19, 2022 5:04

In part sixteen of this series about the ecumenical councils according to the Catholic Church, Will Deatherage examines the Second Council of Lyon, which attempted reunification with the Eastern Churches.

catholic church lyon ecumenical councils eastern churches second council

Today's Catholic Mass Readings Friday, July 15, 2022

catholic church nicea greek orthodox church ecumenical councils second council

Play Episode Listen Later Jul 15, 2022

Full Text of ReadingsMemorial of Saint Bonaventure, Bishop and Doctor of the Church Lectionary: 393All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saint BonaventurePerhaps not a household name for most people, Saint Bonaventure, nevertheless, played an important role in both the medieval Church and the history of the Franciscan Order. A senior faculty member at the University of Paris, Saint Bonaventure certainly captured the hearts of his students through his academic skills and insights. But more importantly, he captured their hearts through his Franciscan love for Jesus and the Church. Like his model, Saint Francis, Jesus was the center of everything—his teaching, his administration, his writing, and his life. So much so, that he was given the title “Seraphic Doctor.” Born in Bagnoregio in 1221, Saint Bonaventure was baptized John, but received the name Bonaventure when he became a Franciscan at the age of 22. Little is known about his childhood, but we do know that his parents were Giovanni di Fidanza and Maria Ritell. It seems that his father was a physician and a man of means. While Saint Francis died about five years after the saint's birth, he is credited with healing Bonaventure as a boy of a serious illness. Saint Bonaventure's teaching career came to a halt when the Friars elected him to serve as their General Minister. His 17 years of service were not easy as the Order was embroiled in conflicts over the interpretation of poverty. Some friars even ended up in heresy saying that Saint Francis and his community were inaugurating the era of the Holy Spirit which was to replace Jesus, the Church, and Scripture. But because he was a man of prayer and a good administrator, Saint Bonaventure managed to structure the Order through effective legislation. But more importantly, he offered the Friars an organized spirituality based on the vision and insights of Saint Francis. Always a Franciscan at heart and a mystical writer, Bonaventure managed to unite the pastoral, practical aspects of life with the doctrines of the Church. Thus, there is a noticeable warmth to his teachings and writings that make him very appealing. Shortly before he ended his service as General Minister, Pope Gregory X created him a Cardinal and appointed him bishop of Albano. But a little over a year later, while participating in the Second Council of Lyon, Saint Bonaventure died suddenly on July 15, 1274. There is a theory that he was poisoned. Saint Bonaventure left behind a structured and renewed Franciscan Order and a body of work all of which glorifies his major love—Jesus. Reflection Bonaventure so united holiness and theological knowledge that he rose to the heights of mysticism while remaining a very active preacher and teacher, one beloved by all who met him. To know him was to love him; to read him is still for us today to meet a true Franciscan and a gentleman. Click here for more on Saint Bonaventure! Saint of the Day, Copyright Franciscan Media

University Monsters

The Ad Fontes Podcast

Play Episode Listen Later Jul 11, 2022 64:53

Colin recently wrote a provocative piece on the future of the university as an institution, and so he and Onsi have gone public with their longstanding personal debate about the topic. What is the university meant to be? What has it been seen as historically? Is it really in crisis, or just parts of it? Do we still need it today? And where does Davenant fit in?NOTE: most books below are linked via Bookshop.org. Any purchases you make via these links give The Davenant Institute a 10% commission, and support local bookshops against chainstores/Amazon.Currently ReadingOnsi: Acts of the Second Council of Constantinople Colin: Thomism and Aristotelianism by Harry JaffaTexts Discussed"Creeds and Credentials: On Education and the Future" by Colin RedemerSpotlight"How Davenant Can Redeem the DMV" with William VegaDavenant DC Dinner Fundraiser

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JULY 15 - ST. BONAVENTURE l PATRON OF THE BOWEL DISORDERS

PAULINES ONLINE RADIO

Play Episode Listen Later Jul 3, 2022 5:44

ST. BONAVENTURE l PATRON OF THE BOWEL DISORDERS Feast Day: JULY 15 Our saint for today, St. Bonaventure, is known as the “Seraphic Saint,” because he was like an angel, in his burning love for God and in his great desire to do the works of God, and did nothing in life but follow the will of God. Bonaventure was an Italian Franciscan, dogmatic theologian, scholastic philosopher, writer, mystic, and the 7th Minister General of the Order of Friars Minor. Having traced the footsteps of St. Francis of Assisi, and having given significant contribution to the spirituality of the Franciscan Friars Minor, he was considered the second founder of the Order. He was born in 1221 in Bagnoregio, near Viterbo, Italy, just five years before the death of St. Francis. At Baptism he was named John and when he entered the Franciscan Order he received the name Bonaventure. Almost nothing is known of his infancy and childhood, except that his father was Giovanni Fidanza and his mother was Maria Ritell. When he was about four years old he got very sick and his mother brought him to Francis of Assisi to be healed. Francis prayed for him and he was saved from an untimely death. In 1243, he joined the Friars Minor and studied at the University of Paris. In 1255 he received the degree of master, a title equivalent to doctor. In 1257 until 1274, he held the office of Minister General of the Order of Friars Minor. Those were difficult times as the Order was divided on the issue of the observance of poverty. He addressed the problem, held several Chapters and proposed corrective rules. He led the Franciscans on an intellectual course that made them the most prominent Order in the Catholic Church until the coming of the Jesuits. His theology was aimed at integrating faith and reason. Bonaventure lived a life of holiness. His work and administration were guided by prayer and reflection. A true follower of St. Francis and a faithful disciple of Jesus, he remained centered in the teachings of the Church and in the centrality of the Blessed Trinity. His voluminous writings are treasures, not only for the Church, but for the whole humanity. According to him, in order for a person to be enlightened about divine truths, he needs prayer, the exercise of virtues, reflection and meditation which leads to union with God. In 1274, Bonaventure became Cardinal Bishop of Albano. He helped Pope Gregory X prepare for the Second Council of Lyon, where he was also a participant. His significant contribution in that Council led to a union of the Greek and Latin Churches in some important beliefs. While attending that Council, Bonaventure died suddenly under suspicious circumstances on July 15, 1274. The 1913, first edition of the Catholic Encyclopedia had citations that he was poisoned. The second edition however, the New Catholic Encyclopedia - 2003, said nothing about it. Bonaventure was canonized on April 13, 1482. He was declared Doctor of the Universal Church in 1588 by Pope Sixtus V. On this occasion he was given the title “Seraphic Doctor.” A seraph is one of the highest-ranking angels as well as “one of the six-winged angels always standing in the presence of God.” When Christ appeared to St. Francis to give him the gift of stigmata, He appeared as a seraph. This title justifies the soaring mystic life of St. Bonaventure. In 1587, he was declared one of the greatest philosophers of the Middle Ages. “Lord Jesus, please give us the grace to imitate the prayerful and virtuous life of St. Bonaventure.” Do I find time to pray during the day or am I lazy when it comes to prayer?

Nicea II (The Ecumenical Councils Part 9)

Clarifying Catholicism

Play Episode Listen Later Jun 30, 2022 6:25

In part nine of this series about the ecumenical councils according to the Catholic Church, Will Deatherage examines the Second Council of Nicea, the final ecumenical council recognized by the Greek Orthodox Church, which addressed the iconoclast controversy.

The Redskins and Totalitarianism, and Just What IS the Great Tradition?

Alpha and Omega Ministries

Play Episode Listen Later Jun 20, 2022 76:00

Started off with the Jack Del Rio story and the fact that we truly are living in the days of totalitarianism. Secular totalitarianism is the worst, as we will soon see. But then we moved to ask a question, -What is the Great Tradition-- A new movement has arisen in Reformed ranks, and especially amongst Reformed Baptists, touting the importance and necessity of -the Great Tradition.- But...what is it- Fact is, nobody really knows. And I document that by skipping over the -I will quote my favorite modern source- silliness and going directly to primary sources, in this case, the documents of the Second Council of Nicea -787-. I invite my Great Tradition Baptists to respond from the same materials rather than just sub-tweeting pious platitudes. Enjoy-

started tradition redskins secular reformed totalitarianism jack del rio nicea reformed baptists second council

The Redskins and Totalitarianism, and Just What IS the Great Tradition?

Alpha and Omega Ministries

Play Episode Listen Later Jun 20, 2022 76:00

Started off with the Jack Del Rio story and the fact that we truly are living in the days of totalitarianism. Secular totalitarianism is the worst, as we will soon see. But then we moved to ask a question, -What is the Great Tradition--- A new movement has arisen in Reformed ranks, and especially amongst Reformed Baptists, touting the importance and necessity of -the Great Tradition.- But...what is it-- Fact is, nobody really knows. And I document that by skipping over the -I will quote my favorite modern source- silliness and going directly to primary sources, in this case, the documents of the Second Council of Nicea -787-. I invite my Great Tradition Baptists to respond from the same materials rather than just sub-tweeting pious platitudes. Enjoy-

started tradition redskins secular reformed totalitarianism jack del rio nicea reformed baptists second council

Constantinople II (The Ecumenical Councils Part 7)

Clarifying Catholicism

Play Episode Listen Later Jun 16, 2022 6:49

In part six of this series about the ecumenical councils according to the Catholic Church, Will Deatherage examines the Second Council of Constantinople, which attempted to make peace between pro-Chalcedonian Christians and the Monophysites.

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38. Kissers and Smashers

Church History Matters

Play Episode Listen Later Jun 1, 2022 57:04

Nicene and Post-Nicene Fathers (section on the Second Council of Nicea; Schaff and Wace, editors): https://ccel.org/ccel/schaff/npnf214/npnf214.xvi.ii.html Other episodes mentioned: Episode 25 Armenian Warriors and Chalcedon Revisited: https://anchor.fm/church-history-matters/episodes/25--Armenian-Warriors-and-Chalcedon-Revisited-e11cka1 Episode 12 Eusebius, Father of Church History with Jeff Riddle https://anchor.fm/church-history-matters/episodes/12--Eusebius--Father-of-Church-History--with-Jeff-Riddle-eo2ppu Episode 11 The First Crusade: https://anchor.fm/church-history-matters/episodes/11--The-First-Crusade-eo2pq2 Episode 5 To Creed or Not To Creed?: https://anchor.fm/church-history-matters/episodes/5--To-Creed-or-Not-To-Creed-eo2pqb

father church history nicea eusebius schaff first crusade nicene kissers smashers second council wace

Thursday, May 5, 2022

Play Episode Listen Later May 5, 2022 6:34

Today on the Almanac, we remember the Second Council of Constantinople. #OTD #1517 #churchhistory — SHOW NOTES are available: https://www.1517.org/podcasts/the-christian-history-almanac GIVE BACK: Support the work of 1517 today CONTACT: CHA@1517.org SUBSCRIBE: Apple Podcasts Spotify Stitcher Overcast Google Play FOLLOW US: Facebook Twitter Audio production by Christopher Gillespie (gillespie.media).

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April 13: Saint Martin I, Pope and Martyr

Play Episode Listen Later Apr 12, 2022 6:20

April 13: Saint Martin I, Pope and Martyrc. 590–655Memorial; Liturgical Color: RedExiled, abandoned, starving, a Pope dies for sound theologyAfter being elected the Bishop of Rome in 649, today's saint called a local Council which established the correct theology of the Church regarding the two wills of Christ. For this teaching and its broad dissemination, Martin was abducted in Rome by emissaries of the Byzantine Emperor Constans II, brought to Constantinople, and humiliated. Martin refused to retract or bend to the Emperor's incorrect theology, which denied that Christ had a human will. Martin was imprisoned, publicly flogged, maltreated, condemned for treason, and exiled from Constantinople to the Crimean Peninsula on the Black Sea. And there the Pope died—naked, starving, forgotten, and alone—far from Rome, in the year 655, a victim of bad theology and the last pope, so far, venerated as a martyr.The Council of Chalcedon in 451 had synthesized centuries of theological debate by teaching, authoritatively, that the divine nature of the Second Person of the Trinity and the human nature of Jesus were distinct but united in the one person of Jesus Christ. This merging of natures in one person is called the hypostatic union. The Son of God, then, truly took flesh and experienced all things, save sin, that a man experiences. So when Jesus said, “I am thirsty” (Jn 19:28), He didn't mean to say, “Just my human nature is thirsty.” And when His majestic voice echoed off the stone walls of Bethany calling, “Lazarus, come out!” (Jn 11:43), He didn't mean to say, “The divine nature inside of me, and only the divine nature, says ‘Lazarus, Come Out!'”Yet Eastern Christians, primarily in Egypt and Syria, clung to a Monophysite, or one nature, theology of Jesus Christ long after Chalcedon had settled the matter. The Second Council of Constantinople in 553 attempted, unsuccessfully, to pull the Monophysites back into the orbit of Chalcedon. By the 600s, tensions between Chalcedonians and Monophysites were a political problem for the Byzantine empire. So some Eastern theologians, supported by the Emperor, looked for common ground and proposed a one-willed Christ, instead of a one-natured Christ. This one-will heresy is called Monothelitism (monos = one; thelos = will). The issue of Christ's will(s) had never been formally resolved, so the Emperor hoped a one-willed, instead of a one-natured, Christ would placate the Monophysites and unite his theologically diverse subjects.Chalcedon's teaching on Christ's two natures was ontological, or just logical, and did not explain how a person operates with dual intellects and wills. Monothelitists argued that if Christ's two natures could seamlessly unite in one person, then so could His two wills. There was no human will in Christ, the argument went, because it was totally subsumed into the mightier divine will. But Pope Martin and others knew that this was theologically impossible, since a Christ without a functioning human will would have been a zombie, a ghost of a man. Nor could one argue that Jesus had one will divided into a divine and a human sphere, as Jesus was not a schizophrenic with a split identity.Martin's theology of the two wills was vindicated after his death when it was explicitly defined by the Third Council of Constantinople in 681. This Council taught Christ's human will was “in subjection to his divine and all-powerful will.” That is, Christ's two wills were separate in their natures but freely united in their object. How do two wills inside of one person enter into communion? In the same way that two wills in two different persons enter into communion. Each will gives free and independent assent to a principle, idea, or truth shared with the other will. The two wills retain their independence but freely unite in their assent to a common value. Thus Jesus' human will, in total freedom, submitted to the will of the Son of God.During his captivity, Martin was hurt by the indifference which the Church of Saint Peter in Rome paid to one of their own. Martin was also deeply pained when a new Pope was elected though he was still alive. It is every pope's duty to preserve the unity and integrity of the Church by preserving the unity and integrity of Christ. Martin did just that. The fruits of Martin's martyrdom advanced theology toward its correct conclusion on Christ's two wills in the decades after he died, even though poor Martin himself has been largely forgotten. His remains were returned to the Eternal City after his death and he now rests in peace somewhere under the marble floor of Saint Peter's Basilica.Pope Saint Martin I, through your intercession before the Father in Heaven, fortify all teachers and leaders of the Church to remain steadfast in the truth, to advocate for the truth, and to suffer for the truth, no matter the personal cost.

January 28: Saint Thomas Aquinas, Priest and Doctor

Father François Beyrouti's Homilies.

Play Episode Listen Later Jan 28, 2022 5:43

Saint Thomas Aquinas, Priest and Doctor1225–1274January 28—MemorialLiturgical Color: WhitePatron Saint of all universities and of studentsA theological Grand Master, he positioned every piece exquisitely on the chessboardThe silhouette of St. Thomas Aquinas stands like a giant on the highest summit of human thought, casting such a wide and deep shadow over the surrounding landscape that all subsequent thinkers labor in the shade on the slopes below him. It is fair to say that Thomism, the thinking method and intellectual conclusions of St. Thomas, has been the Catholic Church's standard theology since he lived in the thirteenth century.St. Thomas understood that all thinking about God is done from inside original sin and within the parameters of human intellectual capacity. The uncreated, timeless, mysterious God, then, is by definition incomprehensible to creatures trapped in time, space, matter, sin, distraction, and confusion. God is outside of the universe, rather than being just one important ingredient in the recipe of reality. This essential “otherness” of God means that His presence is not completely accessible to the senses. It is not just a question of seeing farther, understanding more deeply, hearing more acutely, or feeling more intensely. Twenty senses instead of five would still not be enough to capture God because He transcends all other forms of being known to us. In the 1950's, a Russian cosmonaut looked out over space from his orbit miles above the earth and declared “I have found no God.” He was looking for something that wasn't there and answering a question that was poorly posed.Sometimes God is described as the highest being in an immense hierarchy of beings. From this perspective, the tiniest specks of organic or inorganic life, up and onward through plant and animal life, mankind, the planets and the solar system itself, are all beneath, and owe their creation to, the super being of God Himself. In this “ladder of existence” understanding, every being is a rung leading to higher and higher rungs at the top of which stands God.St. Thomas clarified that this approach was inaccurate. God is not the highest of all beings but being itself. Every person at one time did not exist. Creation itself, including mankind, is created, meaning at some point it was not. But God cannot not be. For St. Thomas, God's essential action is to exist. It is intrinsic to His nature as God. God, then, is not something in the air, but the air itself. He is not the biggest whale in the ocean. He is the water. This means that there is no strict need to provide scientific evidence for God because even asking the question presumes the reality all around us. In other words, science can explain the chemical composition of ink, but science has nothing to say about the meaning of words printed with ink on a page. This does not mean science is undeveloped, but just that it has limits. Thomism's understanding of God as non contingent being itself which makes all dependent existence possible is intellectually sophisticated and also deeply attractive. This understanding of God meshes nicely with an appreciation for the natural beauty of the earth, love of art, and charity for our fellow man, while also allowing space for God to reveal Himself more fully, and gratuitously, in the person of His Son Jesus Christ.St. Thomas's encyclopedic knowledge and massive erudition existed harmoniously with a humble nature and a simple, traditional Catholic piety. He was a well-balanced man and a dedicated Dominican priest. This synthesis of childlike wonder and deep inquiry marked his life. After having a mystical vision of Jesus Christ on the cross while praying after Mass one day, he abandoned any further writing. He died on his way to the Second Council of Lyon in 1274, not yet 50 years old. He is buried in Toulouse, France, retaining his status as the Church's most eminent theologian.St. Thomas, your life of the mind co-existed with a deep piety. Your writings defend the faith of those who have neither the time nor the gift for higher study. Help all those who teach in the Church to follow your example of humble and faithful inquiry into the highest truths.

How Not To Choke God.

Play Episode Listen Later Oct 20, 2021 13:32

October 17, 2021, homily by Father François Beyrouti, Ph.D./D.Th.Fourth Sunday after the Feast of the Exaltation of the Holy and Life-Giving Cross.Fathers of the Seventh Ecumenical Council. Second Council of Nicea.Epistle: Titus 3:8-15. Epistle of the Fathers.Gospel: Luke 8:5-15. Parable of the Sower. Support the show (https://www.holycrossmelkite.org/donate)

The Second Council of Nicaea, Part 1

The Jackson Gravitt Theology Podcast

Play Episode Listen Later Oct 12, 2021 46:27

Iconoclasm

nicaea iconoclasm second council

Second Council of Nicaea, Part 2

The Jackson Gravitt Theology Podcast

Play Episode Listen Later Oct 12, 2021 27:27

Nicaea II

nicaea second council

2.59. History of the Mongols: Franco-Mongol Alliance

Kings and Generals: History for our Future

Play Episode Listen Later Oct 11, 2021 23:37

The Mongols were famous for their ultimatums of destruction and submission. No shortage of thirteenth century states received demands for their unconditional surrender to the Great Khan granted divine mandate to rule by Eternal Blue Heaven. Initially, the Mongol imperial ideology was extremely black and white: you could submit to Mongol rule, or face total annihilation. There was no room for other relationships, for the Great Khan had no allies, only subjects. But as the thirteenth century went on and the dream of Chinggisid world hegemony slipped away as the divisions of the Mongol Empire went their separate ways, the Mongol Khans in the west began to seek not the capitulation, but the cooperation of western Europe to aid in their wars against Mamluks. For the Ilkhanate's sixty-year struggle against the Mamluk Sultanate, the Il-Khans sought to bring the Popes and Monarchs of Europe to a new crusade to assist in the defeat of the Mamluks, an ultimately fruitless endeavour, and the topic of today's episode. I'm your host David, and this is Kings and Generals: Ages of Conquest. The first Mongol messages to the Kings of Europe came in the late 1230s and 40s, accompanying Batu and Sube'edei's western invasion, asking the Hungarians how they possibly could hope to flee the grasp of the Mongols. We know the Mongols sent a number of envoys to European monarchs and dukes, and employed a variety of peoples in this enterprise, including at least one Englishman. Over the 1240s and 50s, European envoys like John de Plano Carpini or William of Rubrucks to the Mongol Empire returned from Karakorum with orders for the Kings and Popes to come to Mongolia and submit in person.While Rus' and Armenian lords and kings did do so, there is little indication that European rulers even responded to these demands. For the Mongols, who seemed poised to dominate everything under the Eternal Blue Sky, there was little reason to adopt more conciliatory language. From their point of view, the Europeans were only stalling the inevitable: soon Mongol hoofbeats would certainly be heard in Paris and Rome. The Mongols treated the European states as their diplomatic inferiors, subjects basically in a state of rebellion by fact that they had not already submitted. Cruel, threatening and demanding letters were the norm, and it's safe to say any future efforts at alliance were greatly hampered by this opening salvo. The rare diplomatic exception was an embassy sent to King Louis IX of France during his stay in Cyprus in 1248 just before the 7th Crusade. There, messengers came from the Mongol commander in the west, Eljigidei, an ally to the reigning Great Khan, Guyuk. Headed by two Christians in Eljigidei's service, the embassy bore letters from Eljigidei. These letters called Louis ‘son,' and had no demand of submission, but mentioned Mongol favouritism to Christians, urged the French King not to discriminate between Latin and non-Latin Christians as all were equal under Mongol law, and wished him well in his crusade. The two Christian representatives of Eljigidei asserted that he was a Christian and that Guyuk himself had already been baptised. The urged Louis to attack Egypt, and prevent its Ayyubid prince from sending forces to aid the Caliph in Baghdad, who the Mongols were soon to attack. Louis, is should be noted, almost certainly had not been anticipating any cooperation from the Mongols; he had been well aware of their attacks on Hungary only a few years before, learned of Mongol demands and treatment of foreign powers from travellers like Carpini, and apparently received Mongol ultimatums for his submission in 1247. Further, a devout Christian, it is unlikely he would have gone looking for allies among “pagans,” even for fighting against Muslims. Still, he reacted well to Eljigidei's messengers and sent a return embassy with gifts with them back to Eljigidei which were to be sent on to Guyuk, while the initial letter was forwarded back to France and ultimately to King Henry III of England. Ultimately, it was for naught. Guyuk was dead even before Louis received Eljigidei's letter, and Eljigidei himself was soon put to death in the following political turmoil. Little is known of the embassy Louis sent back with Eljigdei's representatives, but from the little heard of it through William of Rubruck a few years later, it seems to have achieved nothing beyond meeting Guyuk's widow and the regent, Oghul Qaimish, who portrayed Louis' gifts as tokens of the French King's submission. Following the meeting on Cypress, Louis IX suffered a humiliating defeat in Egypt at Mansura, captured and was ransomed by the newly emerging Mamluks. By the time he returned to France and received Oghul Qaimish's reply, not only was she dead, but the responding letter was essentially another demand for his surrender. This first non-threatening Mongol embassy succeeded only in making the King of France feel like he had been tricked, especially since the new Great Khan, Mongke, sent a letter back with William of Rubruck that disavowed Eljigidei's embassy. It has been speculated that Eljigidei was using the embassy to spy on Louis, as he was wary of the sudden arrival of Louis' army in Cyprus, and a desire to find out his military intentions, rather than any genuine interest in cooperation at this point. His hope may have been to ensure that this new army attacked Mongol enemies, rather than get in the way of the Mongols. The halting of the Mongol advance at Ayn Jalut by the Mamluks, and fracturing of the Empire into independent Khanates after Great Khan Mongke's death left the new Ilkhanate in a precarious position. Surrounded by enemies on all sides, the only direction they could expand not at the expense of fellow Mongols was against the Mamluks, who fortified their shared border with the Ilkhans. Even a small raid could trigger the arrival of the full Mamluk army, a dangerous prospect against such deadly warriors. Yet the Ilkhans could not bring their full might to bear on the shared border with the Mamluks in Syria, as it would leave their other borders open to attacks from the Golden Horde, Chagatais or Neguderis, in addition to the trouble of provisioning an army in the tough, hot and dry conditions of the Levantine coastline, a route the Mamluks secured and fortified. Opening a new front against the Mamluks was necessary, and there were already convenient beachheads established in the form of the remaining Crusader States. A shadow of their former selves, the Crusader states were represented by a few major coastal holdings like Antioch, Tripoli, and Acre, and inland fortifications like Krak de Chevaliers and Montfort, as well as the Kingdom of Cyprus, whose ruler, Hugh III of Cyprus, took the title King of Jerusalem in 1268. The Crusader States had shown neutrality to the Mongols, or even joined them such as the County of Tripoli did in 1260 after the Mongols entered Syria. In early 1260, the papal legate at Acre sent an embassy to Hulegu, most likely to discourage him from attacking the Crusader holdings. Along with information from the Kings of Armenian Cilicia, their most important regional vassals, the Mongols would have had a vague knowledge of western Europe and their crusading history. The Ilkhanate's founder, Hulegu, sent the first letter to the west in 1262, intended once more for King Louis IX, though this embassy was turned back in Sicily. This letter was friendlier terms than most Mongol missives, but still contained threats, if rather subdued. Pope Urban IV may have learned of the attempt, and the next year sent a letter to Hulegu, apparently having been told that the Il-Khan had become a Christian. Delighted at the idea, the Pope informed Hulegu that if he was baptised, he would receive aid from the west. In reality, Hulegu never converted to Christianity, and died in 1265 without sending any more letters. His son and successor, Abaqa, was the Il-Khan most dedicated to establishing a Franco-Mongol alliance and came the closest to doing so. Due to conflict on his distant borders with the Golden Horde and Chagatayids, as well as the troubles of consolidating power as new monarch in a new realm, for the 1260s he was unable to commit forces to the Mamluk frontier. As a good Mongol, Abaqa was unwilling to allow the enemy total respite, and made it his mission to encourage an attack from the west on the Mamluks. His first embassy was sent in 1266, shortly after becoming Il-Khan, contacting the Byzantines, Pope Clement IV and King James I of Aragon, hoping for a united Christian front to combine efforts with the Mongols against the Mamluks, inquiring which route into Palestine the Christian forces would take. The responses were generally positive, Pope Clement replying that as soon as he knew which route, he would inform Abaqa. Abaqa sent a message again in 1268, inquiring about this progress. James of Aragon found himself the most motivated by the Il-Khans requests, encouraged by the promises of Abaqa's logistical and military support once they reached the mainland. James made his preparations, and launched a fleet in September 1269. An unexpected storm scattered the fleet, and only two of James' bastard children made it to Acre, who stayed only briefly, accomplishing little there. Not long after, King Louis IX set out for Crusade once more, making the inexplicable choice to land in Tunis in 1270. Despite his well planned efforts, the Crusade was an utter disaster, and Louis died of dysentery outside the walls of Tunis in August 1270. Prince Edward of England with his army landed in Tunis shortly before the evacuation of the crusaders, and disgusted by what he saw, set his fleet for the Holy Land, landing at Acre in May 1271, joined by Hugh of Lusignan, King of Cyprus. Edward's timing was good, as Abaqa had returned from a great victory over the Chagatai Khan Baraq at Herat in July 1270, though had suffered a major hunting accident that November. The Mamluk Sultan Baybars was campaigning in Syria in spring 1271, the famous Krak des Chevaliers falling to him that April. Tripoli would have fallen next, had Baybars not retreated back to Damascus hearing of the sudden arrival of a Crusader fleet, and was wary of being caught between European heavy cavalry and Mongol horse archers. Soon after landing Edward made his preparations for an offensive, and reached out to Abaqa. Abaqa was delighted, and sent a reply and orders for Samaghar, the Mongol commander in Anatolia, to head to Syria. Edward did not wait for Abaqa's reply, and there is no indication he ever responded to Abaqa's letter. He set out in mid-July, ensuring his army suffered the most from the summer heat, while missing the Mongols who preferred to campaign in the winter. Suffering high casualties and accomplishing little, he withdrew back to Acre. In mid-October Samaghar arrived with his army, raiding as far as to the west of Aleppo while an elite force of Mongols scouted ahead, routing a large group of Turkmen between Antioch and Harim, but was soon forced to retreat with the advance of the Mamluk army under Baybars. Missing Samagahr by only a few weeks, in November Edward marched south from Acre at the head of a column of men from England, Acre, Cyprus, with Templars, Hospitallers and Teutonic Knights. They ambushed some Turkmen on the Sharon plain, forced the local Mamluk governor to withdraw, but with the arrival of large Mamluk reinforcements the Crusaders fled, losing their prisoners and booty. That was the closest the Mongols and the Franks came to proper coordination. Edward helped oversee a peace treaty between the Mamluks and the Kingdom of Jersualem, but the heat, difficulties campaigning, political infighting and an assassination attempt on his life permanently turned him off of crusading. By September 1272, Edward set sail for England. A few weeks after his departure the Mongols again invaded, besieging al-Bira but were defeated by the Mamluks in December. Edward's brief effort in Syria demonstrated the difficulties prefacing any Mongol-Frankish cooperation. The Mamluks were a cohesive, unified force, well accustomed to the environment and working from a well supplied logistic system and intelligence network, while the Franks and Mongols were unable to ever develop a proper timetable for operations together. The European arrivals generally had unrealistic goals for their campaigns, bringing neither the men, resources or experience to make an impact. Abaqa continued to organize further efforts, and found many willing ears at the Second Council of Lyons in France in 1274, a meeting of the great powers of Christendom intended to settle doctrinal issues, the division of the Catholic and Orthodox Churches, and plan the reconquest of the Holy land. Abaqa's delegation informed the Council that the Il-Khan had secured his borders, that peace had been achieved between all the Mongols Khanates, and he could now bring his full might against the Mamluks, and urged the Christian powers to do likewise. The current Pope, Gregory X, fully supported this and made efforts to set things in motion, but his death in 1276 killed whatever momentum this process had had. Abaqa sent another round of envoys, who reached the King of France and the new King of England, Edward. The envoys brought the Il-khan's apologies for failing to cooperate properly during Edward's crusade, and asked him to return. Edward politely declined. This was the final set of envoys Abaqa sent west. Perhaps frustrated, he finally organized a proper invasion of Syria, only an army under his brother Mongke-Temur to be defeated by the Mamluks at Homs, and Abaqa himself dying soon after in 1282. His successors were to find no more luck that he had. The most interesting envoy to bring the tidings of the Il-Khan to Europe did not originate in the Ilkhanate, but in China: Rabban Bar Sawma, born in 1220 in what is now modern day Beijing, was a Turkic Nestorian priest who had set out on a pilgrimage to Jerusalem before being conscripted to act as a messenger for the Il-Khan, in a journey which is a fascinating contrast to that of his contemporary Marco Polo. Even given him his own dedicated episode in this podcast series, but we'll give here a brief recount of his journey. Writing his accounts down upon his return to Baghdad later in life, he described how he brought messages and gifts to the Byzantine Emperor Andronicos II Palaiologus, marvelled at the Hagia Sophia, then landed in Sicily and made his way to Rome, having just missed the death of Pope Honorius IV. Travelling on to France, he was warmly welcomed by King Phillip IV, and then on to Gascony where he met the campaigning King Edward of England, who again responded kindly to the Il-khan's envoy. On his return journey, he met the new Pope Nicholas IV in 1288 before returning to the Ilkhanate. Despite the generous receptions Rabban Sauma was given by the heads of Europe, and despite the Il-khan's promises to return Jerusalem to Christian hands, the reality was there was no ruler in the west interested, or capable of, going on Crusade. By now, the act of Crusading in the Holy land had lost its lustre, the final crusades almost all disasters, and costly ones at that. With the final Crusader strongholds falling to the Mamluks in the early 1290s, there was no longer even a proper beachhead on the coast for a Crusading army. The sheer distance and cost of going on Crusade, especially with numerous ongoing issues in their own Kingdoms at hand, outweighed whatever perceived benefit there might have been in doing so. Further, while Rabban Sauma personally could be well received, the Mongols themselves remained uncertain allies. From 1285 through to 1288, Golden Horde attacks on eastern Europe had recommenced in force. Even the new Khan of the Golden Horde, Tele-Buqa, had led an army into Poland. For the Europeans, the distinctions between the Mongol Khanates were hard to register; how could messages of peace from some Mongols be matched with the open war other Mongols were undertaking? All evidence seems to suggest that the western Franks did not understand that the Golden Horde and Ilkhanate were separate political entities. Recall earlier the conflicting letters Louis IX had received in the 1240s, where one Mongol general offered friendship, only to be tricked in seemingly submitting to the Mongols and then receive letters in the 1250s telling him to discount the previous envoys. Together these encouraged unease over perceiving the Mongols as allies, and served to further dampen interest to pursue these alliances. In contrast, the Mamluks had somewhat greater success in their own overseas diplomacy: in the 1260s Baybars initiated contact with the Golden Horde, ruled by the Muslim Berke Khan, encouraging him to keep up his warfare with his Ilkhanid cousins. Sultan Baybars also kept good relations with the Byzantine Empire and the Genoese, allowing him to keep the flow of Turkic slave soldiers from the steppes of the Golden Horde open, the keystone of the Mamluk military. There is also evidence they undertook some limited diplomacy with Qaidu Khan during the height of his rule over Central Asia and the Chagatayids. While the Mamluks and Golden Horde never undertook any true military cooperation, the continuation of their talks kept the Ilkhanate wary of enemies on all borders, never truly able to bring the entirety of its considerable might against one foe least another strike the Il-Khan's exposed frontiers. But, did the Golden Horde, in the 1260s, perceive this as an alliance? We only have Mamluk accounts of the relationship, but scholarship often supposes that the Golden Horde Khans perceived this as the submission of the Mamluks, and any cooperation was the cooperation between overlord and subject. As many of the Mamluk ruling class were Qipchaqs, so the Mongols had come to see as their natural slaves, it may well be that Berke saw the submission of the Mamluks as a natural part of their relationship, especially since he already ruled the Qipchaq homeland. This alliance, alongside never resulting in direct cooperation, was also never always amicable. When the Jochid Khans grew annoyed with the Mamluks, they would halt the trade of Qipchaq slaves and threaten to deprive the Mamluks of their greatest source of warriors. During the long reign of Mamluk Sultan al-Nasir Muhammad, a daughter of the Golden Horde Khan Ozbeg was wed to him, in an effort to cement the relationship after a rocky start to the 1300s. Al-Nasir soon accused her of not actually being a Chinggisid, insulting her and infuriating Ozbeg. Yet the relationship survived until the invasions of Emir Temur at the close of the fourteenth century, when the Mamluks and Golden Horde once again took part in a doomed west-Asian effort to ally against Temur. Ilkhanid-European contacts continued into the 14th century, but with somewhat less regularity after Rabban bar Sawma's journey. An archbishopric was even founded in the new Ilkhanid capital of Sultaniyya in 1318, and Papal envoys would travel through the Ilkhanate to the Yuan Dynasty in China until the 1330s. A few envoys came from the Il-Khans still hoping to achieve military cooperation; Ghazan Il-Khan continued to send them before his invasions, including the only one that actually defeated the Mamluk army and led to a brief Mongol advance down the coast, occupying Damascus. News of Ghazan's successes did spread rapidly, for the Spanish Franciscan Ramon Llull learned of it and promptly sailed all the way across the Mediterranean, hoping to be among the first missionaries to land in the newly reclaimed Holy Land. But upon arriving in Cypress, Llull learned of Ghazan's equally quick withdrawal. The combined news of a Mongol victory followed by sudden Mongol withdrawal must have only affirmed the opinion of many of the futility of taking part in any more crusades with the Mongols. Military operations against the Mamluks mostly ceased after Ghazan's death, until a formal peace was achieved between them and the Ilkhanate at the start of the 1320s. Naturally, no further messages for alliances with the powers of Europe were forth coming, and consequently putting an almost total end to European interest and contacts with the Middle East for the next five centuries. European-Mongol relations would continue for some time longer in the territory of the Golden Horde, where the attention of our podcast moves next, so be sure to subscribe to the Kings and Generals podcast for more. If you enjoyed this and would like to help us continue bringing you great content, then consider supporting us on Patreon at www.patreon.com/kingsandgenerals. This episode was researched and written by our series historian, Jack Wilson. I'm your host David, and we'll catch you on the next one.

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Second council vote could bring in mandatory training for Toronto's ride-hailing drivers

Kelly Cutrara

Play Episode Listen Later Sep 29, 2021 9:37

Kelly talks to Kristine Hubbard, Operations Manager for Beck Taxi. See omnystudio.com/listener for privacy information.

training toronto vote drivers mandatory operations managers ride hailing second council

SMChill082821 Soul Rendered

Project Resurrection

Play Episode Listen Later Sep 9, 2021 147:44

This week, the Mad Christian and Meridith speak about: 00:00 Opening 01:29 Title 08:26 Why is Jesus tarrying? 12:48 Knowing the times and being wide awake 24:30 Break 27:27 Why did Luke record Jesus as "being filled with the Holy Spirit" 34:04 Christians should take back their language 35:50 Christians are filled with the Holy Spirit 43:38 Icons, images, Lutheranism and the Second Council of Nicaea 50:33 Images as help against torment, CTPSD 53:07 Icons should tell a story about Jesus 59:04 The Bible was misused against you but don't let the devil stop you from reading the Word 1:04:23 John 6 "Eat my flesh" 01:14:45 The church has no life without the Supper 01:16:35 Break 01:18:28 Media discernment, lies and getting reports from varied sources 01:20:50 Volunteerism at church 01:26:00 Generational roles, belonging in organizations, and the problem in saving crumbling institutions 01:35:38 Your grown child is living with her boyfriend 1:55:34 The pope and the antichrist 2:03:13 Does James teach that I need perfect faith to pray? 2:12:15 My job at a Lutheran school is on the line if I don't join the church which has a "contemporary service" 2:29:05 Do you have allies in your congregation? 2:31:03 Final remarks

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Today's Catholic Mass Readings Thursday, July 15, 2021

confessions councils creeds nicaea kir 1pet second council

Play Episode Listen Later Jul 15, 2021

Full Text of ReadingsMemorial of Saint Bonaventure, Bishop and Doctor of the Church Lectionary: 392All podcast readings are produced by the USCCB and are from the Catholic Lectionary, based on the New American Bible and approved for use in the United States _______________________________________The Saint of the day is Saint BonaventurePerhaps not a household name for most people, Saint Bonaventure, nevertheless, played an important role in both the medieval Church and the history of the Franciscan Order. A senior faculty member at the University of Paris, Saint Bonaventure certainly captured the hearts of his students through his academic skills and insights. But more importantly, he captured their hearts through his Franciscan love for Jesus and the Church. Like his model, Saint Francis, Jesus was the center of everything—his teaching, his administration, his writing, and his life. So much so, that he was given the title “Seraphic Doctor.” Born in Bagnorea in 1221, Saint Bonaventure was baptized John, but received the name Bonaventure when he became a Franciscan at the age of 22. Little is known about his childhood, but we do know that his parents were Giovanni di Fidanza and Maria Ritell. It seems that his father was a physician and a man of means. While Saint Francis died about five years after the saint's birth, he is credited with healing Bonaventure as a boy of a serious illness. Saint Bonaventure's teaching career came to a halt when the Friars elected him to serve as their General Minister. His 17 years of service were not easy as the Order was embroiled in conflicts over the interpretation of poverty. Some friars even ended up in heresy saying that Saint Francis and his community were inaugurating the era of the Holy Spirit which was to replace Jesus, the Church, and Scripture. But because he was a man of prayer and a good administrator, Saint Bonaventure managed to structure the Order through effective legislation. But more importantly, he offered the Friars an organized spirituality based on the vision and insights of Saint Francis. Always a Franciscan at heart and a mystical writer, Bonaventure managed to unite the pastoral, practical aspects of life with the doctrines of the Church. Thus, there is a noticeable warmth to his teachings and writings that make him very appealing. Shortly before he ended his service as General Minister, Pope Gregory X created him a Cardinal and appointed him bishop of Albano. But a little over a year later, while participating in the Second Council of Lyon, Saint Bonaventure suddenly died on July 15, 1274. There is a theory that he was poisoned. Saint Bonaventure left behind a structured and renewed Franciscan Order and a body of work all of which glorifies his major love—Jesus. Reflection Bonaventure so united holiness and theological knowledge that he rose to the heights of mysticism while remaining a very active preacher and teacher, one beloved by all who met him. To know him was to love him; to read him is still for us today to meet a true Franciscan and a gentleman. Click here for more on Saint Bonaventure! Saint of the Day Copyright Franciscan Media

18. Creeds, Councils, Catechisms and Confessions

Sola Sisters

Play Episode Listen Later Apr 23, 2021 30:23

Wow this title is quite the mouthful! In this week's episode Kir and Erica tell ya all about some historical creeds, councils and confessions and recommend their favorite catechisms! Hope you enjoy! The hard heresy Erica couldn't say: Second Council of Nicaea fought against the heresy of Monophysitism. Want to follow us on social media? Instagram: @sola.sisters Twitter: @sola_sisters Email us: solasisters1517@gmail.com Soli Deo Gloria! 1Pet. 1:24-25

Second Council of Orange (529 AD)

Nazarene Caffeine

Play Episode Listen Later Apr 1, 2021 61:12

In this episode, we take a look at Church history, particularly at the Augustinian/Pelagian controversy that led up to the Second Council of Orange in 529 AD. We will look at several of the theological issues surrounding this approximately 100 year period, and examine why Calvinists should probably not use this synod as a reference in the Calvinist/Arminian debate. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/nazarene-caffeine/message Support this podcast: https://anchor.fm/nazarene-caffeine/support

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Garrick Bailey and Timothy Paul Jones: Is There Too Much Evil in the World to Believe in a Good God? + “God’s Love” (Bad Religion)

Three Chords and the Truth: The Apologetics Podcast

Play Episode Listen Later Jan 19, 2021 40:11

In the last episode, Garrick and Timothy debunked the logical problem of evil—but dealing with the problem of evil requires far more than mere logic. The problem of evil also calls for a look at the overwhelming amount of evil in the world, and that brings us to the evidential problem of evil.According to the evidential problem of evil, the amount and the degree of evil in this world make the existence of God highly improbable. It makes God’s existence so improbable, in fact, that the very possibility of an all-powerful God can be reasonably dismissed.But does the amount of evil in the world really make God’s existence improbable?And, even if the amount of evil in the world did reduce the probability of God’s existence, would that necessarily mean it’s irrational to believe in God?And how on earth does Jar Jar Binks fit into all of this?Those are a few of the questions that your intrepid cohosts unpack throughout this episode. Along the way, they dig into a song by the only punk band that Timothy likes. The band is Bad Religion, and the song is “God’s Love.” Bad Religion also happens to have produced the one and only Christmas album that Timothy actually enjoys, but that might be because Timothy spends most of the Christmas season yearning for summer, cheering for the Grinch, and fantasizing about moving to Florida.This week’s Toybox Hero Tournament may be the craziest one yet. Timothy brings an amazing, transforming chunk of pork to this tournament—but Garrick responds with a toy that would have caused John Calvin to burn him at the stake for his recalcitrant rejection of the Second Commandment. The fate of the pig is too horrific to describe in human words, but it’s safe to say the swine flew and did not survive, due to Garrick’s disregard not only for the Second Commandment but also for the Second Council of Nicaea. Also, “Swine-sink” would be the perfect name for a nu-metal band. The new cover art for this season was created by Dani Wallace (daniwallace.myportfolio.com). Links to Click B and H Academic The Problem of Evil: book by Jeremy Evans Christmas Songs: album by Bad Religion God's Love: song by Bad Religion Live Again: song by Bad Religion SBTS Preview Day Urban Ministry Podcast How to Make Three Chords and the Truth More Amazing than It Already Is Support the show and spread the word! Here are a few ways to do that: 1. Subscribe to Three Chords and the Truth: The Apologetics Podcast: Apple / Android / RSS. 2. Leave a rating and review on iTunes to encourage other people to listen to the show. 3. If you purchase any of the books mentioned in Three Chords and the Truth, consider using the Amazon links provided in the show notes. The show will receive a small percentage of each sale. 4. Visit our Patreon site where you can support the podcast, suggest future songs or topics, and order Three Chords and the Truth merchandise. 5. Make contact with us on Twitter: @DrTimothyPJones @GarrickBailey @ApologeticsPod The Closing Credits Three Chords and the Truth: The Apologetics Podcast thanks B&H Academic for their sponsorship. Music for the podcast has been licensed through Artlist.io and performed by Trent Thompson. Brief excerpts of music played in each program are included solely for the purposes of comment and critique as allowed under the fair-use provision of U.S. copyright law. “The fair use of a copyrighted work … for purposes such as criticism, comment, news reporting, teaching, … scholarship, or research, is not an infringement of copyright” (U.S. Code § 107, Limitations on exclusive rights: Fair use).

Tuesday, January 5, 2021

Father George William Rutler Homilies

Play Episode Listen Later Jan 5, 2021 6:41

The year is 567. We remember the Second Council of Tours and the 12th Night of Christmas. The reading is from William Butler Yeats, "The Magi." — FULL TRANSCRIPTS available: https://www.1517.org/podcasts/the-christian-history-almanac GIVE BACK: Support the work of 1517 today CONTACT: CHA@1517.org SUBSCRIBE: Apple Podcasts Spotify Stitcher Overcast Google Play FOLLOW US: Facebook Twitter Audio production by Christopher Gillespie (gillespie.media).

christmas night tours magi william butler yeats second council christopher gillespie

2020-09-20 - 25th Sunday in Ordinary Time

Play Episode Listen Later Sep 20, 2020 19:49

20 September 2020 The Twenty-fifth Sunday in Ordinary Time Matthew 20:1-16A + Homily 19 Minutes 49 Seconds Link to the Readings: https://bible.usccb.org/bible/readings/092020.cfm (New American Bible, Revised Edition) From the parish bulletin of Sunday 20 September 2020: . In our days of widespread inarticulateness, the word “awesome” is so overused that it loses its power. It is rooted in the Old English “egefull,” which means causing profound reverence. So, to call a good dinner or a new dress “awesome” is overkill. Only in the nineteenth century did its equivalent, “awful,” come to mean something bad. It is said that when Queen Anne first saw the completed St. Paul’s Cathedral and told Sir Christopher Wren that it was awful, the architect was moved by the compliment. After the patriarch Jacob saw in a dream that ladder reaching to heaven, he cried out, “How awful is this place!” and he called it Bethel, the House of God. He had seen angels ascending and descending on the ladder. It is fitting that the magnificent crucifix suspended from the ceiling in our church should hang over our altar, for in the Holy Sacrifice of the Mass, the angels and saints unite heaven and earth in worship, and Christ makes the Cross a ladder of heavenly access. By it he is able to descend to the altar, True Body and Blood, without diminishing his eternal glory. “No one has ascended into heaven except he who descended from heaven, the Son of Man” (John 3:13). Having celebrated the feast of the Exaltation of the Holy Cross this past week, the Church remembers that, as Cardinal Gibbons wrote, the veneration of the Cross “is referred to Him who died upon it.” In 787, the Second Council of Nicaea distinguished veneration of the Cross from the worship (“latria”) that belongs to the Divine nature alone. The Cross, as Saint Bonaventure hymned, is the Medicine of the World (“Crux est mundi medicina”) because of the healing power of the crucified Good Physician. At a prize fight, when one of the boxers made the sign of the Cross upon entering the ring, a man seated next to me asked sardonically if that meant he was going to win. As a Doctor of Sacred Theology, I felt qualified to reply that it depended on how good a boxer he was. But the awful Crucifix does have power when human intellect and will are consecrated to the Crucified. Around 325, Saint Helena, mother of the emperor Constantine (and, before her successful marriage, what we might call a “barista”) and Bishop Macarius, found what they believed to be the True Cross buried under the rubble of a Temple of Venus that had been built by the emperor Hadrian as a profanation of the Holy City. A generation later, Saint Cyril, second successor to Macarius, wrote: “Let us not be ashamed of the Cross of Christ. … Make this sign as you eat and drink, when you sit down, when you go to bed, when you get up again, while you are talking, while you are walking: in brief, at your every undertaking.”

Daybreak for July 15, 2020

Daybreak

Play Episode Listen Later Jul 15, 2020 48:47

Memorial of St. Bonaventure, 1221-1274; bishop and doctor of the church; Franciscan contemporary and friend of St. Thomas Aquinas; restored peace to the Franciscan order; appointed Cardinal and Bishop of Albano; assisted at the Second Council of Lyons Wednesday of the 15th Week in Ordinary Time Office of Readings and Morning Prayer for 7/15/20 Gospel: […] All show notes at Daybreak for July 15, 2020 - This podcast produced by Relevant Radio

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Friday, July 3, 2020

Sermons from St. Anne's in-the-Fields

Play Episode Listen Later Jul 3, 2020 7:05

We remember the year 529 and the Second Council of Orange. The reading is from the 7th century, “Caedmon’s Hymn." — FULL TRANSCRIPTS available: https://www.1517.org/podcasts/the-christian-history-almanac GIVE BACK: Support the work of 1517 today CONTACT: CHA@1517.org SUBSCRIBE: Apple Podcasts Spotify Stitcher Overcast Google Play FOLLOW US: Facebook Twitter This show was produced by Christopher Gillespie (gillespie.media)

orange hymns caedmon second council christopher gillespie

Trinity Sunday - Greg Johnston

Play Episode Listen Later Jun 7, 2020 14:52

“Today is Trinity Sunday, the Sunday after Pentecost, when good preachers give bad sermons and bad preachers give you a blow-by-blow of Athanasian Creed. For my part, I’m stuck this week on the words of the Second Council of Constantinople in 553: ‘One of the Trinity was crucified in the flesh.’ In other words, to believe in the Holy Trinity—to say that Jesus is God—is to say that when Jesus of Nazareth suffered and died on the Cross, God suffered and died on the cross. And so it is that ‘theologically speaking,’ as the great American theologian James Cone writes in his final work, The Cross and the Lynching Tree, ‘Jesus was the “first lynchee.”’”

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Resistance Podcast 65: Second Council of Nicaea (787 A.D.) w/ Dr. Alan Fimister

Sensus Fidelium Catholic Podcast

Play Episode Listen Later May 22, 2020 66:19

http://dialogos-institute.org/ https://www.amazon.com/Integralism-Thomas-Crean/dp/3868382259 ***Donations to Sensus Fidelium is 501(c)3 tax deductible***

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The Second Council of Constantinople

A Word Fitly Spoken Podcast

Play Episode Listen Later May 14, 2020 64:15

The possibility that Chalcedon had made a mistake in failing to explicitly condemn three men opposed to Cyril haunted the Church. The Emperor Justinian, seeking to reunite a religiously fractured empire, sought to resolve the Three Chapters controversy first by edict and then by a new council. Yet the most important part of the story was a showdown between pope and emperor which would have lasting consequences in the Church. Join us as we talk about the Second Council of Constantinople in our continuing series on the early church. Hosts: Rev. Willie Grills and Rev. Zelwyn Heide Episode: 101 Find articles and other podcast episodes on our website: wordfitlyspoken.org Follow us on Twitter: @wordfitly Send us a message: podcast@wordfitlyspoken.org Subscribe to the podcast: RSS Feed, iTunes, Spotify, or your favorite podcasting app.

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Resistance Podcast 54: Second Council of Constantinople (553 A.D) w/ Dr Alan Fimister

Sensus Fidelium Catholic Podcast

Play Episode Listen Later May 1, 2020 102:52

http://dialogos-institute.org/ https://www.amazon.com/Integralism-Thomas-Crean/dp/3868382259 ***Donations to Sensus Fidelium is 501(c)3 tax deductible***

donations constantinople second council resistance podcast

Second Council Episode 2

DHS Press

Play Episode Listen Later Mar 5, 2020 17:13

Rebecca, Shane and Ian break down Episode 2 of Season 1 of Survivor.

survivors second council

Second Council Episode 1 Final

DHS Press

Play Episode Listen Later Feb 27, 2020 18:49

Rebecca, Shane and Ian examine the first ever episode of Survivor as they work their way through the ground-breaking first season. They have never seen an episode prior to this podcast.

survivors second council

Council Episode: The Second Council of Constantinople

PONTIFACTS

Play Episode Listen Later Nov 4, 2019 42:17

The fifth Ecumenical Council of the church was about Monophysitism! Or Nestorianism! Wait, its both! And the Three Chapters are caught in the middle. Its also political intrigue and boycott bolstering and character assassination, doesn't that sound like a good time?

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JULY 17 2019 – NATIONAL TATTOO DAY! with Nicki Fuchs

HOLIDAY PARTY!

Play Episode Listen Later Jul 17, 2019 67:36

HAPPY NATIONAL TATTOO DAY! Join us as we celebrate getting inked and heart shapes that say "Mom"! Today we're celebrating with comedian, engineer in biotech, and tattoo owner and enthusiast Nicki Fuchs (Twitter: @nfewks / Instagram: @nfewks)!! LET'S PARTY!! Find Holiday Party online – Patreon: patreon,com/HOLIDAYPARTY Twitter: @HOLIDAYPARTYPOD / Instagram: HOLIDAYPARTYPODCAST / Facebook: @HOLIDAYPARTYPODCAST / HOLIDAYPARTYPODCAST.COM Find Alyssa – Twitter: @alyssapants / Instagram: lettertalkpodcast / alyssapants.com Find Disa – Twitter: @cinnamonenemy / Spotify: open.spotify.com/user/1243777842 SHOW NOTES History + fun facts about the holiday First, let’s define what a tattoo is, for those listeners who may not be familiar with the term. According to Wikipedia, a tattoo “is a form of body modification where a design is made by inserting ink, dyes and pigments, either indelible or temporary, into the dermis layer of the skin (the layer between the epidermis and subcutaneous tissues) to change the pigment.” Tattoos generally fall into three broad categories: purely decorative (or no specific meaning); symbolic (with a specific meaning pertinent to the wearer); pictorial (a depiction of a specific person or item) Tattoos may also be used for identification purposes such as ear tattoos on livestock, tattoos denoting that a domestic animal (such as a cat or dog) has been sterilized, or you know, good old fashioned concentration camp style The word “tattoo,” or tattow as it was stated in the 18th century, is derived from the Samoan word for “tatau” meaning “to strike.” Before the word was imported to the western world, the practice of tattooing was described as painting, scarring, or staining. The American Academy of Dermatology distinguishes five types of tattoos: amateur tattoos, professional tattoos (both via traditional methods and modern tattoo machines), cosmetic tattoos (or “permanent makeup”), traumatic tattoos, and medical tattoos Traumatic tattoos, also known as “natural tattoos,” occur when a substance such as asphalt or gunpowder is rubbed into a wound as the result of an accident or other trauma. For example, coal miners may develop characteristic tattoos from coal dust getting into wounds. Another example is an amalgam tattoo, which occurs when amalgam particles (a liquid mercury and metal alloy mixture used in dentistry to fill cavities) are implanted into the soft tissues of the mouth during filling placement and removal Accidental tattoos can also be the result of deliberate or accidental stabbing with a pencil or pen, leaving graphite or ink in the skin Medical tattoos are used to ensure that instruments are properly located for repeated application of radiotherapy and for the areola in some forms of breast reconstruction. They may also convey medical information about the wearer, such as blood group or a medical condition. Medical tattoos may also be used in skin tones to cover vitiligo, a skin pigmentation disorder SS blood group tattoos (Blutgruppentatowierung) were worn by members of the Waffen-SS in Nazi Germany during WWII to identify their wearer’s blood type. After the war, this evidence of belonging to the Waffen-SS lead to arrest and prosecution, so a number of ex-Waffen-SS would shoot themselves through the arm, removing the tattoo and leaving scars like the ones resulting from pox inoculation, making the removal less obvious Tattoos may also serve as rites of passage, marks of status and rank, symbols of religious and spiritual devotion, decorations for bravery, sexual lures and marks of fertility, pledges of love, amulets and talismans, protection, and as punishment, like the marks of outcasts, slaves and convicts People also choose to be tattooed for artistic, cosmetic, sentimental/memorial, religious, and magical reasons, or to symbolize their belonging to or identification with particular groups, including criminal gangs or a particular ethnic or law-abiding subculture Tattoos have been and are still used for the purposes of identification, and people have also been forcibly tattooed for this reason. During the Holocaust, an infamous Nazi practice was to forcibly tattoo concentration camp inmates with identification numbers, a practice that began in the fall of 1941. Of the Nazi camps, only Auschwitz put tattoos on inmates. The tattoo was the prisoner’s camp number, sometimes with a special symbol added. For example, Jews would sometimes receive a triangle, and Romani received the letter “Z” to denote the German word Zigeuner or “Gypsy.” As early as the Zhou dynasty, which lasted from 1046-256 BC, Chinese authorities would enforce facial tattoos as a punishment for some crimes or to mark prisoners or slaves The Roman Empire would tattoo gladiators and slaves. Exported slaves would receive a tattoo with the words “tax paid,” and it was also common to tattoo “Stop me, I’m a runaway” on their foreheads The practice came to an end when Emperor Constantine the Great came to power. He heavily promoted the Christian church, and banned facial tattooing around AD 330 due to the Biblical strictures against the practice. The Second Council of Nicaea banned all body markings as a pagan practice in AD 787 During the period of early contact between Europeans and the Maori, the Maori would hunt and decapitate each other for their moko tattoos, which they then traded for European items such as axes and firearms. “Moko tattoos were facial designs worn to indicate lineage, social position, and status within the tribe. The tattoo art was a sacred marker of identity among the Maori and also referred to as a vehicle for storing one’s tapu, or spiritual being, in the afterlife.” Forensic pathologists occasionally use tattoos to identify burned, putrefied, or mutilated bodies. As we mentioned earlier, tattoo pigment lies encapsulated deep in the skin, so tattoos aren’t easily destroyed even when the skin is burned Tattoos may also be used on animals, such as cats, dogs, show animals, thoroughbred horses, and livestock. Tattooing in these cases may serve for purposes of identification, ownership, or to signify that the animal has been surgically sterilized Cosmetic tattooing, sometimes called permanent makeup, is the use of tattoos to enhance eyebrows, lips, eyes, or even moles, typically using natural colors. Placing artistic designs over surgical scarring is a growing trend, particularly over mastectomy scarring. Rather than received reconstruction surgery following a mastectomy, many women choose to tattoo over the scar tissue instead, as a truly personal way of regaining control over their post-cancer bodies As an artform, tattooing has been practiced globally since at least Neolithic times, as evidenced by mummified preserved skin. The oldest discovery of tattooed human skin was found on the body of Otzi the Iceman, dating to about 3250 BC. Otzi had 61 carbon-ink tattoos consisting of 19 groups of lines simple dots and lines on his lower spine, left wrist, behind his right knee and on his ankles. It’s been argued that the tattoos were a form of healing because of their placement, though other explanations are plausible The oldest figurative (derived from real object sources, or representational) tattoos in the world were discovered in 2018 on two mummies from Egypt which are dated between 3351 and 3017 BC Other tattooed mummies have been recovered from 49 archaeological sites, including in Greenland, Alaska, Siberia, Mongolia, western China, Egypt, Sudan, the Philippines, and the Andes. The earliest possible evidence for tattooing in Europe actually appears on ancient art from the Upper Paleolithic period as incised designs on the bodies of humanoid figurines. One example is the ivory Lowenmench (“Lion-Man”) figurine from the Aurignacian culture, which dates to about 40K years ago and features a series of parallel lines on its left shoulder. This figurine also happens to be the oldest-known uncontested example of both zoomorphic sculpture and figurative art Ancient tattooing was most widely practiced among the Austronesian people (Southeast Asia, Oceania, East Africa). It was one of the early technologies developed by the Proto-Austronesians in Taiwan and coastal South China prior to at least 1500 BC It may have originally associated with headhunting, and employed the characteristic skin-puncturing technique, using a small mallet and a piercing implement made from Citrus thorns, fish bone, bone, and oyster shells The oldest known physical evidence of tattooing in North America was made through the discovery of a frozen, mummified Inuit female on St. Lawrence Island, Alaska who had tattoos on her skin. Radiocarbon determined that she lived sometime in the 16th century Early explorers to North America made lots of ethnographic observations about the Indigenous People they met. As they didn’t have a word for tattooing, they instead described the process as “pounce, prick, list, mark, and raze” to “stamp, paint, burn, and embroider.” In the late 18th and early 19th centuries, tattoos were as much about self-expression as they were about having a unique way to identify a sailor’s body should he be lost at sea or impressed (taking of military or naval force by compulsion) by the British Navy. The best source for early American tattoos is the protection papers issued following a 1796 congressional act to safeguard American seamen from impressment. These proto-passports catalogued tattoos alongside birthmarks, scars, race, and height. Using simple techniques and tools, tattoo artists in the early republic typically worked on board ships using anything available as pigments, even gunpowder and urine. Men marked their arms and hands with initials of themselves and loved ones, significant dates, symbols of the seafaring life, liberty poles, crucifixes, and other symbols.” It is commonly held that the modern popularity of tattooing stems from Captain James Cook’s three voyages to the South Pacific in the late 19th century. The dissemination of the texts and images from them brought more awareness about tattooing, however, tattooing has been consistently present in Western society from the modern period stretching back to Ancient Greece. Tattoo historian Anna Felicity Friedman suggests a couple reasons for the ‘Cook Myth,’ including that the modern words for the practice (“tattoo,” tatuaje,``''tatouage,``''Tatowierung,``''tatuagem”) derive from ‘tatau,’ which was introduced to European languages through Cook’s travels. However, earlier European texts show that a variety of metaphorical terms for the practice were in use, including pricked/marked/engraved/decorated/punctured/stained/embroidered. The growing print culture at the time of Cook’s voyages may have increased the visibility of tattooing despite its prior existence in the West New York City is largely considered the birthplace of modern tattoos, since the first recorded professional tattoo artist in the US was a German immigrant, Martin Hildebrandt, who opened a shop in NYC in 1846. He quickly became popular during the Civil War among soldiers and sailors of both Union and Confederate militaries In 1891, New York tattooer Samuel O’Reilly patented the first electric tattoo machine, which was a modification of Thomas Edison’s electric pen Some of the earliest appearances of tattoos on women during this period were in the circus. Other than their faces, hands, necks, and other readily visible areas, these “Tattooed Ladies” were covered in ink. The earliest women would claim tales of captivity in order to draw crowds, claiming to have been taken hostage by Native Americans that forcibly tattooed them as a form of torture, though those stories were eventually replaced with narratives of the women’s personal liberation and freedom. The last tattooed lady was out of business by the 1990s The percentage of fashionable NYC women who were tattooed at the turn of the century has been estimated at around 75%. Popular designs were butterflies, flowers, and dragons Tattoos were an early way that women took control of their own bodies When Social Security numbers were introduced in the 1930s, it became a trend to get your numbers tattoos on your arms, chest, or back to make them easier to remember A Tattoo Renaissance began in the late 1950s and was greatly influenced by artists such as Lyle Tuttle, Cliff Raven, Don Nolan, Zeke Owens, Spider Webb, and none other than our fave, Don Ed Hardy In 1961, however, this renaissance experienced a temporary setback, at least in New York City, as a hepatitis outbreak prompted the health department to ban tattooing, leading tattoo artists to either move their shops out of the city or work out of their apartments This ban wasn’t lifted until 1997 by Mayor Rudy Giuliani According to National Day Calendar, the holiday has been observed since 2016, but the source and founder are currently unknown Americans for the Arts, a nonprofit organization for advancing the arts and arts education in America, also recognizes the holiday. In recognition of the 2016 holiday, they released a series of findings on the country’s perceptions and attitudes towards tattoos as an artform. The survey was conducted in December 2015, polling 3,020 adults online They found that 73% of Americans believe that at least some tattoos are art (a graph breakdown by age and whether all or some tattoos are art can be found below the sources in the shownotes) 27% of Americans have at least one tattoo. 15% have one, 12% have more than one There is no significant difference between genders on the likelihood of having a tattoo (27% of men vs. 25% of women, respectively). Men are more likely to have just one tattoo (17% vs 12%), women are more likely to have multiple (13% vs. 10%) Americans with full-time jobs are the most likely to have at least one tattoo (34%), compared to those who work part-time (26%), are unemployed (27%), or retired (9%) I got the following statistics from historyoftattoos.net and the article, “Tattoo Statistics: 23 Facts You Won’t Regret Reading,” from creditdonkey.com, published in June 2015: 40% of American households report having at least one person with a tattoo. This is a significant increase from 1999, when about 21% of households did so 22% of millennials aged 18-24 report having at least one tattoo 30% of millennials aged 25-29 report having tattoos, and 38% of adults aged 30-39 are tattooed Nearly 30% of 40-49 years olds, 11% of seniors between 50-64, and just 5% of seniors 65 and older report having tattoos Women are more likely to have their ankle or upper back tattooed (27% and 25%, respectively), while men overwhelmingly choose getting inked on their arm (75%) Tattooing is a $3billion industry, at least as of 2015 As of 2013, there were at least 21K tattoo shops operating nationwide The number grows by one every day Miami boasts the highest number of tattoo parlors per capita, with about 24 shops for every 100K people Salina, Kansas has the fewest, with just one tattoo parlor that serves all of its 47K residents, which is a per capita rate of about 2 per 100K (this is inaccurate as of 2019--I found four tattoo parlors listed in the Salinas area, bringing the per capita rate to 8 per 100K) The most expensive “tattoo” is a temporary one composed of 612 half-carat diamonds individually adhered to the skin in a floral pattern, and costs $924K. It was created by Shimansky, a luxury store based in South Africa Average tattoo prices range from $45 for smaller ones to $150 for larger pieces The term “tattoo” became the #1 searched term on the Internet in 2002 31% of those that have tattoos feel that tattoos made them sexy, 29% feel that it made them (or shows them as) rebellious, while 5% feel that a tattoo shows them as intelligent The most searched language as an inspiration for tattoos is Japanese When looking to get a tattoo, 49% of those polled considered the reputation of the tattoo artist or studio as a most important factor, 43% needed a tattoo with personal meaning, and 8% considered priced as a most important factor 32% of people with tattoos claim that they are addicted to getting inked 69% of people don’t see people with tattoos any more or less deviant than people without tattoos 10% of Americans who have at least one tattoo say they don’t like them Somewhere between 17 and 25% of tattooed people regret their decision. Men are more likely than women to have second thoughts. The most often cited reason for regret is “It’s a name of another person.” 5% of Americans have cover-up tattoos The average cost to remove a tattoo is around $588 Tattoo removal is booming, with a yearly revenue in the ballpark of $80 million Earliest tattoo inks were made of carbon and ash If a tattoo ink has metals there is a rare chance that it will become hot during an MRI The current world record holder in number of tattoos is Gregory Paul McLaren, AKA Lucky Diamond Rich, whose skin is 100% covered with tattoos, including the insides of his eyelids, mouth, ears, and foreskin. He’s held the title since 2006 Britain’s most tattooed man, King of Ink Land King Body Art The Extreme Ink-Ite (born Matthew Whelan) currently has over 90% of his body covered. In 2013, the Passport Office refused to issue him a passport, claiming that his unusual name doesn’t fit their policies, however he successfully challenged the UK Government and obtained his passport in 2014 On July 1st, 2019, he whined to The Daily Star that he’s having trouble finding love Key quotes: “A lot of women are put off by my tattoos or it makes them really curious. I’m a bit like Marmite so you either like them or you don’t. I’ve had about 15-20 relationships in my life and have definitely got more attention since I got my tattoos. But since my last relationship ended two years ago I haven’t had anything serious. I’m nearly 40 so I would like to settle down and have a family. But at the same time I understand that the way I look might create an issue for some people. A lot of women are really shallow and only go for guys with Love Island-type bodies. Then I get other women who are just interested in me because of my tattoos.” He has also dyed his eyes black and had his nipples removed to allow for a smoother canvas. He also has a huge labret gauge, a subdermal piercing in his forehead, carved “teeth marks” in his ears, and split his tongue in half George C. Reiger Jr. has special permission from Disney to have tattoos of some of their copyrighted material, and specifically Disney characters. He has over 1000 Disney tattoos, including all 101 Dalmatians SOURCES https://en.wikipedia.org/wiki/Tattoo https://authoritytattoo.com/history-of-tattoos/ https://medium.com/daliaresearch/who-has-the-most-tattoos-its-not-who-you-d-expect-1d5ffff660f8 https://www.creditdonkey.com/tattoo-statistics.html http://www.historyoftattoos.net/ http://www.historyoftattoos.net/tattoo-facts/tattoo-statistics/ https://en.wikipedia.org/wiki/History_of_tattooing http://time.com/4645964/tattoo-history/ https://nationaldaycalendar.com/national-tattoo-day-july-17/ https://www.checkiday.com/a3686928f7e2e9f083f5305e64bd3054/national-tattoo-day https://www.facebook.com/National-Tattoo-Day-117291474977030/ https://www.americansforthearts.org/news-room/press-releases/americans-for-the-arts-recognizes-national-tattoo-day https://www.tattoodo.com/a/2014/12/14-facts-about-tattoos/ https://www.thefactsite.com/tattoo-facts/ https://www.dailystar.co.uk/news/latest-news/788973/britains-most-tattooed-man-king-inkland-body-art-women-dating-birmingham

america women american new york spotify history new york city europe china disney internet men americans miami chinese european german western arts north america national mom biblical world war ii jews nazis union alaska medical kansas britain civil war popular philippines cook tattoos native americans taiwan wikipedia bc ancient holocaust southeast asia accidental american academy sudan social security roman empire auschwitz greenland confederate love island ss andes mongolia siberia nazi germany indigenous peoples traumatic east africa placing thomas edison iceman south pacific forensic salinas maori fuchs inuit ancient greece uk government dermatology cosmetic citrus oceania 40k zhou earliest romani samoan dalmatians marmite salina tattooing neolithic nicaea daily star south china moko british navy emperor constantine captain james cook george c waffen ss 21k otzi bcit let's party exported austronesian radiocarbon national day calendar zigeuner 47k second council passport office upper paleolithic

Tuesday, May 7th, 2019

jesus christ podcasts scottish lyon hume john donne death be not proud second council

Play Episode Listen Later May 7, 2019 4:25

On this day we remember the Second Council of Lyon and the filioque controversy, the Scottish philosophers Reid and Hume, and St. Acacius. Our reading is "Death Be Not Proud" by John Donne. We’re proud to be part of 1517 Podcasts, a network of shows dedicated to delivering Christ-centered content. Our podcasts cover a multitude of content, from Christian doctrine, apologetics, cultural engagement, and powerful preaching. Support the work of 1517 today.

The Pope Who Was BFFs With Charlemagne (Pope Adrian I)

The Popecast: A History of the Papacy

Play Episode Listen Later Feb 12, 2019 17:17

This week's pope is defined by two words. Charlemagne and iconoclasm. And no, I'm not talking the Trump Twitter kind of iconoclasm. BECOME A PATRON: patreon.com/mattsewell LINKS Pope Adrian I (The Catholic Encyclopedia) Pope Adrian I (Wikipedia) Pope Adrian I (Flocknote's Popes in a Year) Excerpt on Paul Afiarta in Thomas F.X. Noble's The Republic of St. Peter The History of Charles the Great by J.I. Mombert (1888) Duodecimum Saeculum by St. John Paul II (On the 1200th anniversary of the Second Council of Nicaea; 1987) DUBIA LINKS Full text of the five dubia – LINK "Submitting dubia is a standard part of Church life. It's not unreasonable to expect a clear answer." by Stephen Bullivant, The Catholic Herald – LINK "On Pope Francis, High Horses, and Seeking a Simpler Faith" by Matthew Sewell, N.C. Register – LINK

history church seeking register wikipedia pope republic noble submitting bffs popes charlemagne nicaea thomas f catholic herald catholic encyclopedia second council high horses flocknote

The Second Council of Constantinople

All Saints Homilies and Teachings

Play Episode Listen Later Sep 19, 2018 29:39

Christian Education for 9/19/2018. A discussion of the Fifth Ecumenical Council, Constantinople II.

constantinople christian education second council

Bible over Brews : #4 The Councils-pt 2

Play Episode Listen Later Sep 15, 2018 67:59

Steve, Gumbi, Mike, Kelvin and Aaron “Kru Juice”, talk about the councils and how they define the faith, The councils, First Council of Nicaea (325) Arianism, Homoousius-Jesus and father are one, developed the Creed, excommunicated the Arians, defined beginning of great lent, determined the time of Easter, discussed how to integrate believers back in from Schism of Meliton, outlined relationship among the diocese, First Council of Constantinople (381) defense of the Holy Spirit, the defense of Jesus human nature, baptism on Trinity confirmed, First Council of Ephesus (431) Council of Chalcedon (451) Second Council of Constantinople (553) Third Council of Constantinople (680–681) Second Council of Nicaea (787) --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/bibleoverbrews/message Support this podcast: https://anchor.fm/bibleoverbrews/support

jesus christ history bible religion holy spirit philosophy beer muslims catholic council theology buddhist ephesus atheists protestant orthodox brews constantinople councils agnostic schism arians nicaea arianism chalcedon first council 2fapp second council gumbi third council meliton aaron kru juice

Bible over Brews : #3 The Councils-pt 1

Play Episode Listen Later Sep 15, 2018 63:43

jesus christ bible holy spirit council ephesus brews constantinople councils schism arians nicaea arianism chalcedon first council second council gumbi third council meliton aaron kru juice

Bible over Brews : #3 The Councils-pt 1

Play Episode Listen Later Sep 15, 2018 63:43

Bible over Brews : #4 The Councils-pt 2

jesus christ catholic council incarnation heresy nicaea second council

Play Episode Listen Later Sep 15, 2018 67:59

jesus christ bible holy spirit council ephesus brews constantinople councils schism arians nicaea arianism chalcedon first council second council gumbi third council meliton aaron kru juice

Heresy, Art, and the Incarnation

Catholic Bytes Podcast

Play Episode Listen Later Mar 1, 2018

Is it okay to have images of Jesus and the saints? A lot of our Catholic theology arises from correcting false teaching that is being promulgated, but what was particular about the Second Council of Nicaea is that it corrected a teaching from a previous Council regarding religious images. Tune into this Catholic Bytes episode to get the full story.

126: Why do Catholics “Worship” Statues and Icons: The Iconoclastic Heresy and the Council of Nicea II in AD 787 [Podcast]

Dr Taylor Marshall Podcast

Play Episode Listen Later Aug 23, 2017 14:58

Join Dr Marshall as he explores the mystical theology of Saint John of Damascus showing that there is a biblical difference between worship (Greek: latria) reserved for God alone and respect/veneration (Greek: dulia) given to saints, humans and revered objects. We discover how the Catholic Church made this distinction clear and affirmed the veneration of saints and image in AD 787 at the Second Council of Nicea. 126: Why do Catholics “Worship” Statues and Icons: The Iconoclastic Heresy and the Council of Nicea II in AD 787 [Podcast] If the audio player does not show up in your email or browser, please click here to listen. Announcements: * The podcast is now on Youtube.com * Sword and Serpent 2: Tenth Region of the Night is now a published bestseller. Get your copy now at amazon.com: The Tenth Region of the Night. * Download the Study Guide at: http://swordandserpent.com * New classes at New Saint Thomas Institute. We have just begun our Medieval Catholic Church History curriculum. Please visit: newsaintthomas.com for more details. I’d love to read your feedback: While you listen to today’s podcast, would you please take 30 seconds to write a review? Please click here to Rate this Podcast! Please Share Your Feedback: POPULARITY: 1,068,658 downloads on iTunes as of today. SHOUT OUTS: A huge “shout out” to all 520 (!) of you who wrote amazing 5-star reviews at iTunes. Please rate this podcast by clicking here. From there you can leave a review. I appreciate you for this! Thank you! Subscribe to This Weekly Podcast: Apple/Mac Users: Please subscribe via iTunes by clicking here and then clicking on “View in iTunes.” Android Users: For listening to The Taylor Marshall Show on Android devices (free) using the Stitcher app. Android Users can also listen to the show with: Android Beyond Pod app from the Google Play Store. Android Pocketcasts app.

Pelagianism: The Calvinist's Boogie Man

Soteriology 101: Former Calvinistic Professor discusses Doctrines of Salvation

Play Episode Listen Later Mar 15, 2016 60:59

If I had a dollar for every time I was accused of being a “Pelagian” or “Semi-Pelagian,” I’d have at least enough money to put my eldest through college. Typically, the accusation comes from those who are less informed about the historical use of these labels and there actual meanings as it relates to our current soteriological disagreements.[1] So, let’s get educated. Pelagius was a 5th century British monk who was accused of teaching that people had the natural ability to fulfill the commands of God by an exercise of the human will apart from divine assistance (grace). Pelagianism came to be known as the belief that mankind is born basically good, without a sinful nature, and is thus capable of doing good without God’s help. [2] Because Pelagius was deemed a heretic, little of his work survived to the present day except in the quotes of his opponents (not the most reliable of sources). Many modern scholars suspect that Pelagius’ actual teachings were greatly misrepresented so as to demonize and marginalize him (this is not difficult to imagine). Despite what is commonly known of Pelagius, evidence indicates that he and his followers taught that all good works come only by divine aid (grace), which was seen as “enabling,” not “effectual/irresistible” in nature. For instance, in a letter to the Pope defending himself, Pelagius is reported to have written: “This grace we for our part do not, as you suppose, allow to consist merely in the law, but also in the help of God. God helps us by His teaching and revelation, whilst He opens the eyes of our heart; whilst He points out to us the future, that we may not be absorbed in the present; whilst He discovers to us the snares of the devil; whilst He enlightens us with the manifold and ineffable gift of heavenly grace… This free will is in all good works always assisted by divine help.” [3] And in an accompanying confession of faith, he states, “Free-will we do so own, as to say that we always stand in need of God’s help,” And he affirmed, “We do also abhor the blasphemy of those who say that any impossible thing is commanded to man by God; or that the commandments of God cannot be performed by any one man.” So, while Pelagius maintained human responsibility to keep the commands of God he still seemed to maintain the need of divine aid in doing so.[4] Augustine, a contemporary of Pelagius, was the first on record to teach the concept of individual effectual election to salvation. Even Calvinistic historian Loraine Boettner concedes that this “was first clearly seen by Augustine” in the fifth century. In fact, Boettner notes, not only did the earliest Church Fathers not interpret the doctrine of election “Calvinistically,” but much of their teaching stands in strong opposition to such conclusions. A great emphasis on the absolute freedom of the human will and repudiations of individual predestination to salvation is found clearly throughout the earliest writings of the church. [5] John Calvin himself acknowledged this fact when he stated: “Further, even though the Greeks [Early Church Fathers] above the rest—and Chrysostom especially among them—extol the ability of the human will, yet all the ancients, save Augustine, so differ, waver, or speak confusedly on this subject, that almost nothing certain can be derived from their writings.”[6] So, by Calvinists own admission, Augustine introduced much of these unique (and often controversial) doctrinal beliefs in the 5th century.[7] Pelagius stood up against Augustine’s new doctrinal positions and even went so far as to accuse him of being under the influence of his former Manichean (Gnostic) roots, which was known to teach pagan fatalism as if it were a Christian doctrine.[8] Augustine, in turn, accused Pelagius of denying any need for divine aid in the conversion process. It is likely that both of them went too far in their accusations, but history reveals that it was Augustine’s smears of Pelagius that won over in the court of public opinion.[9] Pelagianism, therefore, has become known historically as “the teaching that man has the capacity to seek God in and of himself apart from any movement of God or the Holy Spirit, and therefore that salvation is effected by man’s efforts.”[10] Traditionalists, like myself, wholeheartedly deny this belief and consider the label offensive and completely misrepresentative of our actual teachings (and I’m under the impression Pelagius himself would express similar sentiments if given a fair hearing today). Here are a few reasons why this label would not rightly represent our views: We believe man has the capacity to respond willingly to God’s means of seeking to save the lost, NOT that man would seek God if left alone. We believe God is graciously actively working in and through creation, conscience, His bride, His Holy Spirit filled followers, and his Word to aid humanity in their conversion. We believe salvation is wholly of God in that He owes no man forgiveness or eternal life, even if they freely repent and humbly submit to Him as Lord and Savior. Asking for forgiveness no more merits that forgiveness than the prodigal son’s return home merited the reception he received from his father. That was the choice of a gracious father alone. WHAT ABOUT SEMI-PELAGIANISM? First, it should be noted that the term “Semi-Pelagian” was first introduced in the late 16th century by Calvinistic theologians attempting to combat the rising popularity of Molinism, an alternative method of reconciling the problem of divine omniscience and human freedom.[11] Calvinistic Apologist, Matt Slick, describes Semi-Pelagianism in this way: “Semi-Pelagianism is a weaker form of Pelagianism (a heresy derived from Pelagius who lived in the 5th century A.D. and was a teacher in Rome). Semi-Pelagianism (advocated by Cassian at Marseilles, 5th Century) did not deny original sin and its effects upon the human soul and will, but it taught that God and man cooperate to achieve man’s salvation. This cooperation is not by human effort as in keeping the law but rather in the ability of a person to make a free will choice. The semi-Pelagian teaches that man can make the first move toward God by seeking God out of his own free will and that man can cooperate with God’s grace even to the keeping of his faith through human effort. This would mean that God responds to the initial effort of a person and that God’s grace is not absolutely necessary to maintain faith.”[12] In my lengthy discussion with Matt Slick over our soteriological differences, he more than once accused me of “Semi-Pelagianism.” Do Traditionalists, like myself, believe that “God and man cooperate to achieve man’s salvation?” Let me respond to that by asking this question: “Did the prodigal son and his father cooperate to achieve the son’s restoration, or was that a gracious choice of the father alone upon his son’s return?” The false belief that forgiveness is somehow owed to those who freely humble themselves and ask for it leads to erroneous conclusions such as this. Do Traditionalists teach that “man can make the first move toward God by seeking God out of his own free will?” I challenge anyone to find just one Traditional Southern Baptist scholar who has even come close to making this kind of claim. I’m tempted to offer an award…(maybe a year supply of play-doh or something?) Do Traditionalists teach that “God responds to the initial effort of a person?” Of course not! Belief that mankind is able to willingly respond to the gracious means of God to seek and save the lost IS NOT equal to mankind making “the first move toward God.” If it was proven that I could not call the President of the United States on the phone, would you also conclude, based on that information, that it would be impossible for me to answer the phone if the President tried to call me? Of course not, but that is exactly what those who accuse us of Semi-Pelagianism are doing. In their shortsighted and ill-informed effort to discredit our perspective, they have resorted to what is known as a “boogie-man fallacy.” This is a certain type of argument, which, in fact, is not an argument, but a means of forestalling discussion and erroneously labelling an opponent’s position with that of a known heresy so as to demonize and discredit it. For example, someone in a debate might say, “See, his view sounds like something Hilter said once, so you shouldn’t listen to him any more.” Hitler is a known “boogie man” or “bad character,” so if I can associate my opponent’s views with Hilter, then I’ll discredit him all together. Likewise, Pelagius has become the Calvinist’s go to “boogie man,” and many of them will stop at nothing to slap that label on us so as to marginalize and discredit anything we say. This method bears a certain resemblance to the ad hominem fallacy, and comes from the same root motivation: Discredit and marginalize the person and their views rather than objectively evaluating and offering a sound, non-fallous rebuttal. The ad hominem fallacy consists of attempting to refute an argument by impeaching the character of its proponent, where as the boogie man fallacy seeks to associate an argument with that of someone whose character (or belief) has already been impeached (like poor ol’ Pelagius). This would be like an Arminian calling Dr. John Piper a “Hyper-Calvinist” (those who denounce the need of evangelism) on the basis that he teaches some similar views to that of known hyper-Calvinists. This is pure “guilt by association” and it is the lazy man’s approach to avoid an otherwise rational and informed discussion of the issues. Those who resort to such tactics either do not know any better or they are nefariously attempting to marginalize and demonize the views of those who disagree with them. Readers of this article can no longer appeal to the former as an excuse. Added Note: Some Arminians have mistakenly joined in this accusation against Southern Baptist Traditionalists. To read my response to Roger Olson’s critique of the Traditional Statement: CLICK HERE. And to read a more thorough historical and biblical rebuttal of those who disagree on this issue:CLICK HERE. To listen to my discussion with an Arminian over this subject: CLICK HERE [1] http://baptistcenter.net/journals/JBTM_10-1_Spring_2013.pdf [Note: I highly recommend reading this journal article by Dr. Adam Harwood explaining in great detail why Traditionalists are not Semi-Pelagian.] [2] Matt Slick, CARM Ministries: https://carm.org/pelagianism [3] Bonner, Gerald (2004). “Pelagius (fl. c.390–418), theologian”. Oxford Dictionary of National Biography. Oxford University Press. doi:10.1093/ref:odnb/21784. Retrieved 28 October 2012. [4] Pohle, Joseph. “Pelagius and Pelagianism.” The Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company, 1911. 18 Jan. 2014 [5] Loraine Boettner, Calvinism in History: Before the Reformation, web site, available fromhttp://www.seeking4truth.com/before_reformation.htm; Internet; accessed 17 April 2015. [6] John Calvin, Institutes of the Christian Religion: web page: https://books.google.com/books?id=0aB1BwAAQBAJ&pg=PA259&lpg=PA259&dq=or+speak+confusedly+on+this+subject,+that+almost+nothing+certain+can+be+derived+from+their+writings&source=bl&ots=qBEMo_kr1v&sig=FjMfiVDcr7iliN31rPJ5pVSraI4&hl=en&sa=X&ved=0ahUKEwiy5YqU3P_KAhVGmIMKHZGXBgYQ6AEIHzAB#v=onepage&q=or%20speak%20confusedly%20on%20this%20subject%2C%20that%20almost%20nothing%20certain%20can%20be%20derived%20from%20their%20writings&f=false [7] Robert Arakaki, Calvin Dissing the Early Church Fathers: https://blogs.ancientfaith.com/orthodoxbridge/calvin-dissing-the-fathers/ [8] Augustine is known for his nine-year fascination with Manichaeism: http://blogs.record-eagle.com/?p=4705 [9] The determination of the Council of Orange (529) could be considered “semi-Augustinian.” It defined that faith, though a free act, resulted even in its beginnings from the grace of God, enlightening the human mind and enabling belief. However, it also explicitly denied double predestination (of the equal-ultimacy variety), stating, “We not only do not believe that any are foreordained to evil by the power of God, but even state with utter abhorrence that if there are those who want to believe so evil a thing, they are anathema.” The document links grace with baptism, which was not a controversial subject at the time. It received papal sanction.[Oakley, Francis (Jan 1, 1988), The Medieval Experience: Foundations of Western Cultural Singularity, University of Toronto Press, p. 64.; Thorsen, Don (2007), An Exploration of Christian Theology, Baker Books, 20.3.4. Cf. Second Council of Orange ch.5-7; H.J. Denzinger Enchiridion Symbolorum et Definitionum, 375-377; C. H. (1981) [1967]. “Faith”. The New Catholic Encyclopedia 5. Washington D.C. p. 797; Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005] [10] Adams, Nicholas (2007). “Pelagianism: Can people be saved by their own efforts?”. In Quash, Ben; Ward, Michael. Heresies and How to Avoid Them. London: SPCK Publishing. p. 91. [11] Named after 16th Century Jesuit theologian Luis de Molina, is a religious doctrine which attempts to reconcile the providence of God with human free will: Joseph Pohle, “Semipelagianism” in Catholic Encyclopedia 1912. [12] https://carm.org/semi-pelagianism [Note: Ironically there is also much dispute as to whether Cassian actually taught what he was accused of teaching as well: The view that Cassian propounded Semipelagianism has been disputed. Lauren Pristas, writes: “For Cassian, salvation is, from beginning to end, the effect of God’s grace. It is fully divine. Salvation, however, is salvation of a rational creature who has sinned through free choice. Therefore, salvation necessarily includes both free human consent in grace and the gradual rehabilitation in grace of the faculty of free choice. Thus Cassian insists salvation is also fully human. His thought, however, is not Semi-Pelagian, nor do readers who submit to the whole corpus emerge Semi-Pelagians.” [see Lauren Pristas (1993), The Theological Anthropology of John Cassian, PhD dissertation, Boston College,OCLC 39451854]

united states god university president lord internet british phd spring holy spirit cross washington dc salvation rome savior council oxford belief adolf hitler named orange adams pope ward vol exploration reformation readers boston college molina cf oxford university press calvinism his holy spirit bonner john calvin calvinists retrieved institutes church fathers cassian oxford dictionary heresies christian theology traditionalists boogie man marseilles arminians avoid them augustinian discredit toronto press christian religion calvinistic pelagianism thorsen chrysostom early church fathers pelagius new york oxford university press hilter matt slick molinism baker books manichaeism pelagian john cassian theological anthropology national biography oclc catholic encyclopedia pohle second council roger olson boettner loraine boettner history before

Creeds – Part 11

Play Episode Listen Later Jan 1, 1970

We've worked our way through 6 of what are known as the 7 Ecumenical Councils of Church History. We've examined the Councils and the Creeds they produced. Although, after the First Council in 325 at Nicaea, each subsequent Council claimed that all it was doing was refining the verbiage of the Nicaean Creed. Each claimed it was merely an extension of the ground-breaking work of that first august Council convened by the Emperor Constantine I.It seems fitting then that the last of the 7 Ecumenical Councils should come back to Nicaea 450 yrs later. But it's work had little to do with the Nicaean Creed.These 7 Councils are called Ecumenical because they are generally accepted by both the Western Roman Catholic & Eastern Orthodox churches as normative in defining doctrine. The Roman Church adds additional Councils and their creeds as definitive which the Eastern Church rejects as the Eastern Church recognizes its own councils and creeds Rome ignores. And of course the huge Nestorian Church in the East stopped honoring the councils with Ephesus.Before we get to the 7th Council, we need to talk a bit about a Council that was held 12 yrs after the Third Council of Constantinople we ended the last episode with.In 692, Emperor Justinian II convened yet another council in the Eastern capital to finish some of the work that had been omitted by both the 5th & 6th Councils, notably, some canons that needed addressing. For that reason, this Council is called the 5th-6th Council. But since that sounds silly, let's use Latin so it'll sound more scholarly = Voila! It's the Quinisext Council. It was attended by 215 only Eastern bishops.Most of the canon work that was done aimed at settling ritual differences and coming to a standard practice of discipline for clergy in different regions. Since the Council was attended exclusively by Eastern bishops, it was the Eastern practice what was approved, at the expense of those in the West.The Council condemned the custom of Armenian churches who used undiluted wine in Communion. They also banned clerical nepotism, and the atrocious practice of eating eggs and cheese on the Saturdays and Sundays of Lent. Several canons seemed aimed at provoking hostility from Rome.While the Orthodox Church accepts the Quinisext Council as legit, Western Churches never accepted it as authoritative or in any sense ecumenical. How could it be when no Western bishop attended. Oh, there was a supposed papal legate in attendance; at least the record marks him there.But Rome says no such person ever existed! The Council made him up to make it appear the Pope's authority was included. The Venerable Bede called the Quinisext Council the “Reprobate Synod.”The Pope at the time of the Council was Sergius I. He refused to endorse the canons & was ordered arrested by the Emperor & carried to Constantinople. But the City of Ravenna's militia thwarted the troops attempt to seize him.Ah. Isn't all this just lovely stuff? Isn't it wonderful hearing about how loving and humble church leaders were? This is what happens when Church & State become aligned under the rule of frail, fallible human beings. This is what happens when those IN authority fail to abide under it.One of the most important products of the Quinisext Council was the official establishment of Pentarchy.Pentarchy was originally articulated in legislation laid out by Emperor Justinian I in the mid 6th C, then included in canon law in the Council which ranked the ecclesiastical sees of Rome, Constantinople, Alexandria, Antioch and Jerusalem in order of authority & pre-eminence in that order. Justinian linked the administrative authority of the Church to that of the State. Rome was regarded as first among equals. But by the time of the Quinisext Council, Constantinople was regarded as New Rome and had achieve parity with Rome in terms of ecclesiastical weight. At least, the Eastern Bishops thought so. Rome and the west, not so much. So they rejected the Council outright.While the Pentarchy was a technical reality due to Justinian's legislation, it had little weight in determining anything other than one more point for the East & West to argue over.And that brings us to the 7th Ecumenical Council – the Second Council of Nicaea, in 787.In a word, it met to deal with the use of icons.Since we dealt with the Iconoclast Controversy in Season 1, we'll summarize here.The veneration of icons was banned by the Byzantine Emperor Constantine V. His actions were endorsed by the Council of Hieria in 754. Now, you know how people are. Whatever the ruler says, they all happily comply with, right? Especially when it comes to religious sensitivities and issues of conscience. Yeah – not so much.The iconodules, that is, the supporters of icons rallied and staged a protest that was nothing if not vehement. But the Emperor stuck to his guns and kept the iconoclast policy in place. He vigorously enforcement the ban & persecuted violators. His son, Leo IV continued his policy but died while still young. Leo's widow, Irene of Athens, then acted as regent and began a restoration of icon veneration.In 784, the imperial secretary Tarasius was appointed as the successor to Constantinople's Patriarch, Paul IV. Not wanting to take charge of a fragmented church, he consented to become Patriarch on the condition icons could once again be venerated. But since a Council claiming to be ecumenical had abolished icons, another council could be necessary to re- allow them.To make the Council genuinely ecumenical, the Eastern Church realized it HAD to include the Western Church and invited Pope Adrian I to participate. He accepted, but showed his authorization of the Council by sending legates as his reps.The Council met in the Church of the Holy Apostles in Constantinople in 786. When iconoclast elements of the military sought to break it up, the government devised a way to get rid of them. They mocked up a bogus campaign & sent the troops to go deal with it. Once they arrived at their destination, they were surrounded, disarmed, and disbanded.The Council was once again summoned to meet, but since the Capital was still torn by iconoclast factions, they chose to meet in nearby Nicaea. The Council met for their First Session on Sept 24, 787 with 350 bishops & their attendants. Patriarch Tarasius presided over 7 sessions that lasted through later October.The main work of the Council was to reinstall the veneration of icons in the worship of the Church.Both the Eastern & Western Churches endorsed the findings of the Council. The last time they'd agree on just about anything.

Creeds – Part 05

Play Episode Listen Later Jan 1, 1970

This is part 5 of our series on the Creeds in which we'll be taking a look at the First Council of Constantinople.In Part 3 we looked at the First Council of Nicaea in 325. While the Church had a lot to deal with in the decades that followed, they didn't convene another Council for almost 60 yrs.And before we dive into that Second Council, we need to back up a bit because it can get confusing keeping track of all these councils and how they relate to the Creeds.Both the Roman Catholic & Eastern Orthodox Church recognize what's called the First Seven Ecumenical Councils. Don't be confused by that word “Ecumenical.” Today, the word carries the connotation of bringing together disparate groups. But as it's applied to these Councils, Ecumenical meant that church leaders from every region and branch of the Faith were invited and a part. There were other councils that took place after the 7th, but it's only these both the Western & Eastern churches recognize as legit.It ought to be noted that the Oriental Orthodox church only accepts the first three councils, while the Nestorian Church of the East only accepts the first two.And to complicate matters just a bit more, there was a council between the 6th & 7th called the Quinisext Council that the Eastern Orthodox Church accepts as legit while Rome does not. The reason this Council isn't given an ordinal number like the rest is because it didn't deal with any issues of theology. It dealt with more liturgical & organizational issues not resolved at the 6th Council, so was considered to be an extension of that Council.While Rome ignores the Quinisext Council & the Eastern Orthodox Church only recognizes the first 7, Rome embraces later councils the Eastern Church does not.Alright, with that out of the way, let's turn now to the Second Ecumenical Council, the First Council of Constantinople.As you'll remember from a couple episodes ago, the Council of Nicaea in 325 addressed the challenge of Arianism and the identity of Christ. They settled on the wording for their Creed, that Jesus was “very God of very God.” Contrary to what the heretic Arius taught, Christ wasn't a created being God then used to create everything.Certain modern authors & New Age spiritualists would have us believe the Emperor Constantine manipulated the Council to this end for some sinister political ambition, then by royal fiat waved his scepter and Christianized the empire, enforcing his decree with the sword and made Arian believers conform. But as we saw, that's just not the case; not by a mile! The fact is, the problem of Arianism remained, with over the next decades Roman emperors favoring a form of Arianism. It was they who persecuted Nicaean Christians, not the other way around.When 80 priests petitioned Emperor Valens, a rabid Arian supporter, to reconsider an appointment he'd made that was highly a controversial, he rounded them up, put them in a boat, launched it from the shore and then had burning arrows shot into it so that they all burned to death.Yeah, so that whole “Constantine MADE Christianity the only acceptable religion” line so many love to repeat, just doesn't hold up.By 381, while orthodox Nicaean Christians didn't face the same kind of persecution they had under some of the emperors before Constantine, they were still caught up in a struggle for their faith; this time with people who claimed their Arianism was the truth Faith; “and we've got the Emperor on our side.”We might think the Nicaean Council & Creed dealt the death blow to Arianism. It didn't because Arians finagled a way to conform to Nicaea without giving away their key ideas.Arius had taught that Christ was a created being. Some Arians, called Semi-Arians, claimed Christ was like God. They appealed to some old language the church had used to answer the objections of those who said there was no difference between the Father & the Son. That was answered by saying Christ is “like God,” meaning the Father. He's LIKE the Father, but Isn't the Father; they're two persons.That language, which had been accepted by earlier Christians, was picked up by the Semi-Arians, who'd become the new standard bearers for Arianism. They said, “Look, we're only saying what earlier Christians said.” You can't condemn us without condemning them too.” But of course, they applied the phrase “like God” to a completely different application. They weren't saying the same thing as those earlier Christians.At first, the orthodox Nicaean Church Leaders showed the Semi-Arians grace & accepted them as orthodox believers. But it didn't take long before the true colors of the Arians came out. What outed them was their position on the Holy Spirit.Nicaea hadn't said much about the Spirit; only that the Orthodox believe in Him as a member of the Trinity. But the super precise verbiage that had marked their identification of Christ was absent. Arians on the other hand, clinging tenaciously to a single person as God, said the Holy Spirit was merely an impersonal force & spiritual influence. The orthodox understood the Biblical teaching that the Holy Spirit is a person, co-equal with the Father & Son. They regarded the Holy Spirit as Third Person of the Trinity. So, another council was called after the death of the Arian Emperor Valens to settle the issue.To be fair, let's give the Arians some ground to stand on to present their case for why the Holy Spirit is to be regarded as a force rather than divine person.Joel 2:28, quoted in Acts 2 has God promising: “I will pour out my Spirit on all people.” How can a person be poured out?In Psa 51, David asked God to not take the Holy Spirit from him. That seems to say the Spirit is something that God uses rather than a person who acts. In the NT, the Spirit sometimes seems to be described as a state of being; like when the disciples are filled with the Spirit & the Spirit can be quenched. The Arians maintained that if such passages referred to a person, it was unlike any other person we've encountered, to the point where what it means to BE a person has to be altered.The Arians then looked outside of Scripture to the way the Holy Spirit was spoken of in some Church traditions and rituals. Often times the wording of such applied better to a power or force than a person.For example, a 3rd C liturgy spoke of the church as a “place where the Spirit abounds.” That kind of language was just never used for the Father & Son.Another reason the Arians managed to get away with all this for a while is because, to be frank, the Church didn't possess a full-orbed, well rounded and thoroughly Biblical theology for the Holy Spirit yet. It was this controversy that helped develop it.That came when orthodox Church leaders went to Scripture to see what it taught about the Holy Spirit. While there were verses that could be understood as referring to an impersonal Spirit, Gregory of Nazianzus found many more passages cast the Spirit is Personal terms that could NOT be connected to a mere force or power. A greater thing can do a lesser, but a lesser thing cannot do a greater. A person can do something a mere power or force can do. But a mere force cannot do what only a person can.So the Bible said the Holy Spirit can be grieved, lied to, can speak, consoles.And if the Arians wanted to appeal to long-standing church rituals as back up for their position, what about the fact that since the beginning, new believers were baptized in the name of the Father, Son, and Holy Spirit?During the discussion of the First Council of Constantinople, orthodox Church Leaders were concerned the Arian doctrine of the Spirit undercut God's promise to personally dwell in and with His people. He didn't send a force, He came Himself in the Person of the Spirit. The Christian Life isn't merely one that's given some extra juice by the impartation at baptism of a dose of spiritual energy, as Arians claimed. The Christian Life is nothing less than, as Paul said in Gal 2:20, Christ himself living IN and through us by the person and presence of the Holy Spirit.When it was clear to Church Leaders Arianism had resurged and threatened to once again co-opt the faith, they convened a Council in early 381. They asked Emperor Theodosius to send out official invitations, summoning church leaders. Though Western Church leader did NOT attend the Council, they accepted it's conclusions as though they'd been present and participated in ratifying its conclusions. The Emperor recused himself from any part in the Council and left it to the bishops to settle the matter among themselves.Meletius of Antioch was selected to preside at the Council, but died shortly after it was called. Gregory of Nazianzus, the recently installed Patriarch of Constantinople took his place. Gregory, as one of the Cappadocian Fathers, was a scholar's scholar. He was also a committed Orthodox Nicaean. Because Arianism prevailed in the East for decades before Theodosius's rule, the Patriarchate of Constantinople had been filled by Arians. Gregory was something utterly new.He was also exhausted by the time the Council began. Finding himself suddenly thrust in the role of presiding over it, he regarded the political squabbling over appointing a replacement for Meletius at the important bishopric of Antioch too much & resigned. Theodosius was loath to grant him his request, but was persuaded by Gregory's impassioned appeal and released him. The Council was then lead by Nectarius, an unbaptized civil official.Unlike some later Councils, this one was mostly free of political pressure and focused on theological issues, both sides being well represented. The decision of the Council favored the position of the orthodox which had been carefully crafted by Gregory of Nazianzus. Instead of coming up with a new Creed, the Nicene Creed was clarified and expanded to say, “I believe in the Holy Ghost, the Lord, the Giver of Life, who proceeds from the Father, who with the Father and the Son is worshiped and glorified, who has spoken through the prophets.”Now: Put a little mental footnote in here because we'll come back to this in a later episode. The Western church added a few more words to this later. That addition was never accepted by the East and became a major point of contention that goes on to this day.This Constantinoplian-revised Nicaean Creed left not a millimeter's worth of wiggle room for Arians. The Holy Spirit was now clearly identified as a divine person who fulfills a role that God reserved for Himself. He's the Giver of Life, both physical and spiritual, intimately connected with the Father and not a separate deity, who deserves to be the object of worship, and who's been active in the process of salvation throughout history.This Council put the last theological nail in Arianism's coffin. It was now officially banned.Updating the Nicaean Creed wasn't all the Council did. They also condemned as heresy the doctrine of Apollinarianism, which denied the dual nature of Christ, attributing only a divine nature to Him.The Council also granted the Imperial Church at Constantinople an honorary primacy over all other churches, except Rome. Coming as the 3rd Canon, or ruling of the Council it reads, “The Bishop of Constantinople, however, shall have the prerogative of honor after the Bishop of Rome because Constantinople is New Rome.”Remember, Western bishops weren't present at Constantinople. This canon was a first step in the rising importance of the just 50 year old new capital. What's remarkable is that by elevating Constantinople, it demoted older churches that figured far more centrally in the early history of Christianity. What about Jerusalem, Antioch and Alexandria? In fact, that was the push back that Rome gave. While the Roman Church would go on later and use this canon to assert its supremacy over other churches, they protested the diminished statues of the other traditional church centers.

Creeds – Part 09

Play Episode Listen Later Jan 1, 1970

In 431, the Council of Ephesus dismissed Nestorius' explanation of the dual nature of Christ in favor of Cyril's. But that Council was swayed more by circumstance and politics than by sound theology. While Nestorius' Christology was mis-represented by his critics to be proposing, not just two natures to Jesus, but two persons, Cyril's Christology put such heavy emphasis on Jesus' deity, his Christology leaned toward monophysitism; that is, casting Jesus as having a single nature.Now, to be clear, Cyril did not advocate monophysitism; that is, that Jesus had only one nature. He stayed orthodox, technically, by admitting Jesus was also human. But he said Jesus' deity overwhelmed His humanity so that his humanity was like a drop of ink in the ocean of His deity.The Council of Ephesus didn't really provide a solid understanding on the nature of Christ. This was something the Church had wrestled with for 400 yrs. Church historian Justo Gonzalez ways, “Both sides were agreed the divine was immutable and eternal. The question then was, how can the immutable, eternal God be joined to a mutable, historical man?”With Nestorius excommunicated & exiled, and Cyril's Christology creating confusion, the scene was ripe for the emergence of even more confusion.That came with the work of Eutyches, head of a monastery on the border of Constantinople. Though under Bishop Nestorius' oversight, Eutyches disagreed sharply with him. He developed a view of the natures of Jesus that seemed a ready explanation that would bring both sides together. Eutyches emphasize the union of the two natures of Christ; a union so thorough it fused them into a new, third nature that was a hybrid of human & divine. This then is True Monophysitism, with a capital “M.” Eutyches agreed with Cyril Christ was only one person, but unlike Cyril, he said there was also only one nature.The Fourth Ecumenical Church Council at Chalcedon in 451 was called to deal with the Eutychian challenge.But before we get to that Council, we need to talk a bit about an unfortunate event that happened a couple years before in 449 back in Ephesus, scene of the last Church Council in 431.The 70-year-old Eutyches lead a monastery of some 300 monks just outside the walls of Constantinople for 30 years. When he began teaching that the two natures of Jesus as God & man were fused into a single new third nature, Constantinople's Patriarch Flavian convened a council deposing Eutyches for heresy and excommunicated both him and those monks who supported him. Joining Flavian in this censure was Domnus, patriarch of Antioch, Alexandria's age-old theological and political nemesis.You can see where this is going, can't you?Sure enough, Dioscoros, Patriarch of Alexandria cast all this as an attempt on the part of the two bishops as an attempt top restore Nestorianism. So Dioscoros threw in his enthusiastic support of Eutyches and convinced Emperor Theodosius II to call a new council at Ephesus in 449 to deal with the matter. Though Pope Leo I's predecessors had tended to side with Alexandria on previous matters, Pope Leo wrote to Flavian reinforcing the dual-nature view in a weighty theological work now known as The Tome of Leo. The pope also sent legates to the council, one of which would later become pope himself.The Emperor authorized the Council to deal with the issue of whether or not Patriarch Flavian had justly deposed & excommunicated Eutyches for heresy. But, Flavian and 6 assisting bishops were not allowed to participate at the Council in Ephesus. Further stacking the Council against Flavian was that the Emperor made Flavian's opponent Dioscorus president of the council. The papal legate was expelled from the proceedings at some point. It was clear that of the 198 bishops in attendance, most leaned toward Dioscoros.In the first session, after a message from Theodosius II was read laying down the Council's objectives, the remaining papal legates moved to read Pope Leo's letter to Flavian as part of the official proceedings. But Dioscorus refused them, stating matters of dogma were not a matter for inquiry, since they'd already been resolved at the previous Council of Ephesus in 431. The issue for them to decide was whether Flavian had acted properly in deposing and excommunicating Eutyches.Eutyches then was introduced. He declared he held to the Nicene Creed. He claimed to have been condemned by Flavian on a technicality & misunderstanding and asked the council to exonerate and reinstate him. The bishop that was supposed to present the evidence against Eutyches wasn't allowed to speak. At this point the bulk of the bishops agreed that the record of the council condemning Eutyches ought to be read so they could get a better understanding of what evidence they'd used. When the record was read, some claimed it was inaccurate. Flavian's action was cast as a personal vendetta against an innocent man. When Flavian attempted to speak, he was shouted down. But more than that. One report has Dioscoros and his supporters physically attacking him. The account is confused, so we're not sure if it was bishops who went to brawling, some of the Imperial troops standing guard over the proceedings, or both. The upshot is, blows were given Flavian's party. When the vote finally came in, he was deposed & excommunicated and died of his wounds a few days into his exile.Eutyches & his brother monks were reinstated and the Council went on to deposed several more bishops who'd opposed Dioscoros. A deacon named Anatolius who was loyal to the Alexandrian bishop was now placed in charge of the Church of Constantinople.When Pope Leo received a report of this council from his legates he condemned it, calling it the Latrocinium, a Robber Council and refused to recognize Anatolius as Bishop of Constantinople. Emperor Theodosius ignored Leo's refusal, but all that changed when not long after he was killed in an accident and his sister Pulcheria came back to the Eastern throne. She married the general Marcian & together they cleared the teachings of Dioscoros and Eutyches from the Church. Patriarch Anatolius knew who buttered his bread, so he also quickly also condemned Eutyches' monophysitism. Pulcheria & Marcian knew that the Second Council at Ephesus was a bad deal and that another, genuine ecumenical council was called for to deal with the issue of Christ's nature once & for all. It was called in the city of Chalcedon in 451, directly across from Constantinople.The council began on the 8th of Oct, with some 500 bishops, the largest council so far. Pope Leo sent a group of legates along with his Tome which had been ignored a couple years before.The Council opened by reading over the Nicaean Creed, along with the letter from Cyril to Nestorius and the Tome of Leo. The bishops agreed all this was enough to resolve the issue before them; that is, articulating an orthodox position on the dual nature of Christ in one person. Emperor Marcian, most likely at the insistence of Pulcheria, directed the Council to develop a new creed that would not only unite the Antiochenes with their emphasis on Jesus' humanity with the Alexandrians emphasizing His deity, but that would adequately express a Christology both East & West could agree on. A committee was appointed to develop a draft for discussion.The first draft pleased most of the bishops; all except for the papal representatives. They felt the language was too close to Eutychian Monophysitism. They moved to replace the draft's wording with that of Leo's Tome, “two natures are united without change, and without division, and without confusion in Christ.” This change pleased all and was recognized as a better terminology than originally proposed.The Council made clear what they'd produced wasn't really a new creed, creed but an interpretation and elaboration of the work of the previous the councils and their work in refining the Nicaean Creed. It reads . . .Therefore, following the holy Fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance [and here they use the technical Greek word homoousios] with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before all ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer [here they use the disputer phrase Theotokos]; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence [hypostasis], not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the Fathers has handed down to us.The Council maintained a clear distinction between the concept of a person and a nature. Jesus was said to have a both divine and human nature while still being only one person; he had everything he needed to be divine and everything he needed to be human. The Second Person of the Trinity didn't just assume human person (the error of adoptionism); He took on a human nature. The Council also made an important technical distinction. The human nature of Christ did not exist as a person without the divine person of the Logos to assume it. This is called the anhypostasia/enhypostasia distinction, and may be simplified to this. Because of the power intrinsic to Himself as God, The Son could become man. But because of the limitations to himself as a mere man, Jesus could never become God. His divinity precedes His humanity. But because of the Incarnation, He remains human now in His glorified state.We owe much in the way we speak of Jesus Christ today to The Council of Chalcedon. And as clear as its Christology is, the more you ponder the dual nature of Christ ion His one Person, the more the mystery of the Incarnation opens before you. We realize that the Chalcedonian Creed doesn't so much explain or describe the nature of Chris as it does provide a set of rules for HOW we talk about Him. It's more like the rules of grammar than literature. It sets boundaries and borders to work within, but leaves us to fill out what lies between them.As we will see, Chalcedon didn't answer all the questions that needed to be settled. A large part of the Eastern church concluded the Chalcedonian Dreed was too Nestorian and betrayed the simple idea of a single person Cyril fought for at Ephesus. Then, in Western churches, the question arose of how many wills Christ had, one or two. But all that was addressed with less drama because of the work of because of Chalcedon.In the 16th C, the Reformers accepted Chalcedon as authoritative; it's language incorporated in their own creeds and formulations. The in the 20th C, when liberalism challenged Christ's Christ, Fundamentalists like BB Warfield appealed to Chalcedon as a faithful expression of what the Scripture says about the Son of God.While all that was the main body of work done at the Council of Chalcedon, as with the other Councils, a number of other decisions were rendered to tighten up church business. These rulings are called canons. There are 30 of them from Chalcedon. For the most part their technical, house-keeping kind of things having to do with the behavior of the clergy. But Canon 28 of Chalcedon was to have far-reaching and monumental import. It reads . . .The bishop of New Rome shall enjoy the same honor as the bishop of Old Rome, on account of the removal of the Empire. For this reason the metropolitans of Pontus, of Asia, and of Thrace, as well as the Barbarian bishops shall be ordained by the bishop of Constantinople.The papal legates weren't present when this Canon was passed and protested afterward. It was of course rejected by Pope Leo and became a major point of contention in later discussions.

Creeds – Part 10