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The Council of Chalcedon (/ k æ l ˈ s iː d ən, ˈ k æ l s ɪ d ɒ n /; Latin: Concilium Chalcedonense) [a] was the fourth ecumenical council of the Christian Church. It was convoked by the Roman emperor Marcian .
The full text of the definition reaffirms the decisions of the Council of Ephesus, the pre-eminence of the Creed of Nicaea (325) and the further definitions of the Council of Constantinople (381). [5] In one of the translations into English, the key section, emphasizing the double nature of Christ (human and divine), runs:
On the essence of the Christological dogma we found ourselves in full agreement. Through the different terminologies used by each side, we saw the same truth expressed. Since we agree in rejecting without reservation the teaching of Eutyches as well as of Nestorius, the acceptance or non-acceptance of the Council of Chalcedon does not entail ...
Chalcedonian Christianity is a term referring to the branches of Christianity that accept and uphold theological resolutions of the Council of Chalcedon, the fourth ecumenical council, held in AD 451. [1]
The text confesses that Christ has two natures, both fully human and fully divine. [2] The letter was a topic of debate at the Council of Chalcedon in 451 being eventually accepted as a doctrinal explanation of the nature of the Person of Christ.
In one respect, the Eastern Orthodox Church's received text of the Niceno-Constantinopolitan Creed differs from the earliest text, [51] which is included in the acts of the Council of Chalcedon of 451: The Eastern Orthodox Church uses the singular forms of verbs such as "I believe", in place of the plural form ("we believe") used by the council.
Chalcedon (451) 6th–9th centuries; Constantinople II (553) ... (For the full text of both creeds, see Comparison between Creed of 325 and Creed of 381.)
The leading Eastern bishops were coerced, after a short resistance, into subscribing [clarification needed]. Mennas, Patriarch of Constantinople, first protested that to sign was to condemn the Council of Chalcedon, and then yielded, as he told Stephen the Roman apocrisarius (ecclesiastical diplomat) at Constantinople, that his subscription should be returned to him if the Pope disapproved of it.