THE ECUMENICAL COUNCILS Preface and Introduction

Edited from a variety of translations (mentioned in the preface) by H. R. Percival

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The Seven Ecumenical Councils were all called together at the commandment and will of Princes; without any knowledge of the matter on the part of the Pope in one case at least (1st Constantinople) [4] ; without any consultation with him in the case of I. Nice, so far as we know [5] ; and contrary to his expressed desire in at least the case of Chalcedon, when he only gave a reluctant consent after the Emperor Marcian had already convoked the synod. From this it is historically evident that Ecumenical Councils can be summoned without either the knowledge or consent of the See of Rome.

In the history of the Christian Church, especially at a later period in connection with the Great Schism, much discussion has taken place among the learned as to the relative powers of a General Council and of the Pope. It will be remembered by everyone that the superior authority of the council was not only taught, but on one occasion acted on, by a council, but this is outside of the period covered by the Seven Ecumenical Synods, and I shall therefore only discuss the relations of these seven synods to the Roman See. And in the first place it is evident that no council has ever been received as ecumenical which has not been received and confirmed by the Roman Pontiff. But, after all, this is only saying that no council has been accepted as ecumenical which has not been ecumenically received, for it must be remembered that there was but one Patriarchate for the whole West, that of Rome; and this is true to all intents and purposes, whether or no certain sections had extrapatriarchal privileges, and were "auto-cephalous."

But it would be giving an entirely unfair impression of the matter to the reader were he left to suppose that this necessity for Rome's confirmation sprang necessarily from any idea of Rome's infallibility. So far as appears from any extant document, such an idea was as unknown in the whole world then as it is in four of the five patriarchates to-day. And it should be borne in mind that the confirmation by the Emperor was sought for and spoken of in quite as strong, if not stronger, terms. Before passing to a particular examination of what relation each of the Councils bore to the Roman See, it may be well to note that while as an historical fact each of the Seven Ecumenical Councils did eventually find acceptance at Rome, this fact does not prove that such acceptance is necessary in the nature of things. If we can imagine a time when Rome is not in communion with the greater part of the West, then it is quite possible to imagine that an Ecumenical Council could be held whose decrees would (for the time being) be rejected by the unworthy occupant of the Apostolic See. I am not asserting that such a state of affairs is possible from a theological standpoint, but merely stating an historical contingency which is perfectly within the range of imagination, even if cut off from any practical possibility by the faith of some.

We now come to a consideration of how, by its acts, each of the Seven Synods intimated its relation to the Roman See:

1. The First Council of Nice passed a canon in which some at least of the Roman rights are evidently looked upon as being exactly on the same plane as those of other metropolitans, declaring that they rest upon "custom."

It was the Emperor who originated this council and called it together, if we may believe his own words and those of the council; and while indeed it is possible that when the Emperor did not preside in person, Hosius of Cordova may have done so (even uniting the two Roman Presbyters who were the legates of the Roman See with him), yet there is no evidence that anything of the kind ever took place, and a pope, Felix III. (a.d. 483-492), in his Fifth Epistle (ad Imp. Zen.) declares that Eustathius, bishop of Antioch, presided at this council. [6]

The matter, however, is of little moment as no one would deny the right of the See of Rome to preside in a council of the whole Church.

[4] See Hefele's answer to Baronius's special pleading. Hist. Councils, Vol. I., pp. 9, 10.

[5] It should be stated that at the Sixth Synod it was said that I. Nice was "summoned by the Emperor and Pope Sylvester," on what authority I know not.

[6] Cf. Theod. H. E., Lib. I., e. 6.

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