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The Church councils do not specifically belong to the Theodosian era (late 4th to mid-5th century). Their deep historical and theological roots are attested to by the 2nd to 4th century Church tradition. In 325, the emperor Constantine’s decision to summon at Nicaea all the bishops under his rule created a new kind of ecclesiastical meeting. Through its affirmed ecumenical nature, the imperial council aimed to gather the universal Church and it was meant to be extended to all Roman provinces and, to some extent, Roman dominions. The success of the council of Nicaea was almost counteracted by the inability of Constantine’s sons to manage and control both debates and decisions in the next Church councils. For twenty years (c. 360-380) all the Roman emperors avoided convening such ecclesiastical institutions whose many members made doctrinal issues more unpredictable and religious disorders more probable. From Theodosius I to his imperial descendant Pulcheria, Theodosian sovereigns reinstated Church council traditions on special occasions by getting together bishops from all the Eastern Roman Empire and even abroad. In order to promote official religious policy, resolve ecclesiastical strife, and endorse the Fathers’ legitimacy, Theodosian emperors tried to conciliate the need for Church discipline with large scale meetings. The notion of representativeness gave to them a conceptual and practical tool to keep the ideal of ecumenicism intact and to exert strong influence upon doctrinal and ecclesiastical matters. The imperial will of controlling Church councils is mainly displayed in summon letters, attendance lists, and proceedings from the councils of Constantinople in 381, Ephesus in 431 and 449, and Chalcedon in 451. In the name of representativeness restrictions were imposed on bishops’ delegations sent by any province or diocese. Chairmanship and conciliatory missions were entrusted to some eminent and loyal Fathers, while supervision was given to high civilian officials who led debates in the expected way.