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| Second Council of Ephesus | |
|---|---|
| Date | 449 |
| Accepted by | Oriental Orthodox Church |
Previous council | First Council of Ephesus |
Next council | Council of Chalcedon (not accepted by the Oriental Orthodox) |
| Convoked by | Emperor Theodosius II |
| President | Dioscorus of Alexandria |
| Attendance | 130 |
| Topics | Christology, Nestorianism, Monophysitism |
Documents and statements | Condemnations of Flavianus of Constantinople, Pope Leo I, Theodoret, and Domnus II of Antioch |
| Chronological list of ecumenical councils | |
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The Second Council of Ephesus was a Christological church synod in 449 convened by Emperor Theodosius II under the presidency of Pope Dioscorus I of Alexandria.[1] It was intended to be an ecumenical council, and it is accepted as such by the miaphysite churches[citation needed] but was rejected by Chalcedonian Christians. It was explicitly repudiated by the next council, the Council of Chalcedon of 451,[1] recognised as the fourth ecumenical council by Chalcedonian Christians, and it was named the Latrocinium ("Robber Synod") by Pope Leo I;[1][2] the Chalcedonian churches, particularly the Roman Catholic and Eastern Orthodox communions, continue to accept this designation, while the Oriental Orthodox repudiate it.
Both this council and that at Chalcedon dealt primarily with Christology,[1][2] the study of the nature of Christ. Both councils affirmed the doctrine of the hypostatic union and upheld the orthodox Christian doctrine that Jesus Christ is both fully God and fully man. The Second Council of Ephesus decreed the formula of Cyril of Alexandria, stating that Christ is one incarnate nature [mia physis] (a qualitative description of the union of divinity and humanity), fully human and fully God, united without separation, without confusion, without mixture and without alteration. The Council of Chalcedon decreed that in Christ two natures exist, "a divine nature [physis] and a human nature [physis], united in one person [hypostasis], with neither division nor confusion".[1][2][3]
Those who do not accept the decrees of Chalcedon nor later ecumenical councils are variously named monophysites,[1] miaphysites,[1] or non-Chalcedonians,[4] and comprise what is today known as Oriental Orthodoxy, a communion of six autocephalous ecclesial communions: Coptic Orthodox Church of Alexandria, Ethiopian Orthodox Tewahedo Church, Eritrean Orthodox Tewahedo Church, Malankara Orthodox Syrian Church, Syriac Orthodox Church, and the Armenian Apostolic Church. Those who accepted the teaching of Chalcedon but resided in areas dominated by Oriental Orthodox bishops were called by the non-Chalcedonians Melkites ("King's men"), as the Emperors were usually Chalcedonians.[1] The Antiochian Orthodox Church historically descends from these people. Shortly after the Council of Chalcedon, the miaphysite party appointed a Pope of Alexandria in opposition to the Chalcedonian Pope of Alexandria. Over the next few centuries, various popes usually held to either one side or the other although some accepting the Henotikon. Eventually, two separate papacies were established, each claiming sole legitimacy.[1][2]
- ^ a b c d e f g h i Davis, SJ, Leo Donald (1990). The First Seven Ecumenical Councils (325-787): Their History and Theology (Theology and Life Series 21). Collegeville, MN: Michael Glazier/Liturgical Press. pp. 342. ISBN 978-0-8146-5616-7.
- ^ a b c d Kelly, Joseph F (2009). The Ecumenical Councils of the Catholic Church: A History. Collegeville, MN: Michael Glazier/Liturgical Press. p. 226. ISBN 978-0-8146-5376-0.
- ^ Cite error: The named reference
Pelikan1was invoked but never defined (see the help page). - ^ John Anthony McGuckin, ed. (2011). The Encyclopedia of Eastern Orthodox Christianity. Wiley-Blackwell. p. 872.