Councils of the Church - Revision history

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	=== [#17] 1431-1445 AD — Florence ===		=== [#17] 1431-1445 AD — Florence ===
	* Basil [1431] — >Ferrara [1438] — >Florence [1445]		* Basil [1431] -->Ferrara [1438] -->Florence [1445]
	* Attempted reunion with Greek Orthodox (again).		* Attempted reunion with Greek Orthodox (again).
	* Therefore discussed "filioque": the Spirit proceeds from the Father and the Son.		* Therefore discussed "filioque": the Spirit proceeds from the Father and the Son.

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	:; [http://www.ewtn.com/library/councils/lateran4.htm#1 "Fourth Lateran Council (1215)."]		:; [http://www.ewtn.com/library/councils/lateran4.htm#1 "Fourth Lateran Council (1215)."]

	:: We, however, with the approval of this sacred and universal council, believe and confess with Peter Lombard that there exists a certain supreme reality, incomprehensible and ineffable, which truly is the Father and the Son and the holy Spirit, the three persons together and each one of them separately. Therefore in God there is only a Trinity, not a quaternity, since each of the three persons is that reality ~~â€”~~ that is to say substance, essence or divine nature ~~â€”~~ which alone is the principle of all things, besides which no other principle can be found. This reality neither begets nor is begotten nor proceeds; the Father begets, the Son is begotten and the Holy Spirit proceeds. Thus there is a distinction of persons but a unity of nature. Although therefore the Father is one person, the Son another person and the holy Spirit another person, they are not different realities, but rather that which is the Father is the Son and the Holy Spirit, altogether the same; thus according to the orthodox and catholic faith they are believed to be consubstantial. For the Father, in begetting the Son from eternity, gave him his substance, as he himself testifies: What the Father gave me is greater than all. It cannot be said that the Father gave him part of his substance and kept part for himself since the Father's substance is indivisible, inasmuch as it is altogether simple. Nor can it be said that the Father transferred his substance to the Son, in the act of begetting, as if he gave it to the Son in such a way that he did not retain it for himself; for otherwise he would have ceased to be substance. It is therefore clear that in being begotten the Son received the Father's substance without it being diminished in any way, and thus the Father and the Son have the same substance. Thus the Father and the Son and also the Holy Spirit proceeding from both are the same reality.		:: We, however, with the approval of this sacred and universal council, believe and confess with Peter Lombard that there exists a certain supreme reality, incomprehensible and ineffable, which truly is the Father and the Son and the holy Spirit, the three persons together and each one of them separately. Therefore in God there is only a Trinity, not a quaternity, since each of the three persons is that reality — that is to say substance, essence or divine nature — which alone is the principle of all things, besides which no other principle can be found. This reality neither begets nor is begotten nor proceeds; the Father begets, the Son is begotten and the Holy Spirit proceeds. Thus there is a distinction of persons but a unity of nature. Although therefore the Father is one person, the Son another person and the holy Spirit another person, they are not different realities, but rather that which is the Father is the Son and the Holy Spirit, altogether the same; thus according to the orthodox and catholic faith they are believed to be consubstantial. For the Father, in begetting the Son from eternity, gave him his substance, as he himself testifies: What the Father gave me is greater than all. It cannot be said that the Father gave him part of his substance and kept part for himself since the Father's substance is indivisible, inasmuch as it is altogether simple. Nor can it be said that the Father transferred his substance to the Son, in the act of begetting, as if he gave it to the Son in such a way that he did not retain it for himself; for otherwise he would have ceased to be substance. It is therefore clear that in being begotten the Son received the Father's substance without it being diminished in any way, and thus the Father and the Son have the same substance. Thus the Father and the Son and also the Holy Spirit proceeding from both are the same reality.

	:: When, therefore, the Truth prays to the Father for those faithful to him, saying I wish that they may be one in us just as we are one, this word one means for the faithful a union of love in grace, and for the divine persons a unity of identity in nature, as the Truth says elsewhere, You must be perfect as your heavenly Father is perfect {2}, as if he were to say more plainly, You must be perfect in the perfection of grace, just as your Father is perfect in the perfection that is his by nature, each in his own way. '''For between creator and creature there can be noted no similarity so great that a greater dissimilarity cannot be seen between them.''' If anyone therefore ventures to defend or approve the opinion or doctrine of the aforesaid Joachim on this matter, let him be refuted by all as a heretic.		:: When, therefore, the Truth prays to the Father for those faithful to him, saying I wish that they may be one in us just as we are one, this word one means for the faithful a union of love in grace, and for the divine persons a unity of identity in nature, as the Truth says elsewhere, You must be perfect as your heavenly Father is perfect {2}, as if he were to say more plainly, You must be perfect in the perfection of grace, just as your Father is perfect in the perfection that is his by nature, each in his own way. '''For between creator and creature there can be noted no similarity so great that a greater dissimilarity cannot be seen between them.''' If anyone therefore ventures to defend or approve the opinion or doctrine of the aforesaid Joachim on this matter, let him be refuted by all as a heretic.

Mxmsj: /* [#15] 1311 AD -- Vienne */

2019-12-23T17:37:48Z

[#15] 1311 AD -- Vienne

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	=== [#15] 1311 AD -- Vienne ===		=== [#15] 1311 AD -- Vienne ===
	* Condemned and suppressed the Knights Templar.		* Condemned and suppressed the Knights Templar.
			* Suppressed the Beguines.
	* Affirmed that [[The_human_spirit#The_soul_is_the_form_of_the_body\|the soul is the form of the body.]]		* Affirmed that [[The_human_spirit#The_soul_is_the_form_of_the_body\|the soul is the form of the body.]]
	{\|{{Prettytable}}		{\|{{Prettytable}}

Mxmsj: /* [#8] 870 AD -- Constantinople IV */

2019-05-22T10:43:21Z

[#8] 870 AD -- Constantinople IV

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	=== [#8] 870 AD -- Constantinople IV ===		=== [#8] 870 AD -- Constantinople IV ===
	* [http://www.newadvent.org/cathen/04310b.htm Catholic Encyclopedia].		* [http://www.newadvent.org/cathen/04310b.htm Catholic Encyclopedia.]
			* [https://www.ewtn.com/library/COUNCILS/CONSTAN4.HTM EWTN Constantinople IV.]
	* Assertion of papal primacy:		* Assertion of papal primacy:
	:: The legates were asked to exhibit their commission, which they did; then they presented to the members of the council the famous formula (libellus) of Pope Hormisdas (514-23), binding its signatories "to follow in everything the Apostolic See of Rome and teach all its laws . . . in which communion is the whole, real, and perfect solidity of the Christian religion". The Fathers of the council were required to sign this document, which had originally been drawn up to close the Acacian schism.<ref>[http://www.newadvent.org/cathen/04310b.htm Catholic Encyclopedia: "Fourth Council of Constantinople."]</ref>		:: The legates were asked to exhibit their commission, which they did; then they presented to the members of the council the famous formula (libellus) of Pope Hormisdas (514-23), binding its signatories "to follow in everything the Apostolic See of Rome and teach all its laws . . . in which communion is the whole, real, and perfect solidity of the Christian religion". The Fathers of the council were required to sign this document, which had originally been drawn up to close the Acacian schism.<ref>[http://www.newadvent.org/cathen/04310b.htm Catholic Encyclopedia: "Fourth Council of Constantinople."]</ref>

Mxmsj: /* [#4] 451 AD -- Chalcedon */

2018-05-01T23:42:35Z

[#4] 451 AD -- Chalcedon

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	==== [#4] 451 AD -- Chalcedon ====		==== [#4] 451 AD -- Chalcedon ====
	* Against the Monophysite heresy that Jesus has only one nature.		* Against the Monophysite heresy that Jesus has only one nature.
	* The [[Hypostatic Union]] of God and human in Jesus does NOT blend divine nature with human nature. The two natures are ''"unconfused, unchangeable, ~~indivisible~~, and inseparable."''		* The [[Hypostatic Union]] of God and human in Jesus does NOT blend divine nature with human nature. The two natures are ''"unconfused, unchangeable, undivided, and inseparable."''

	==== Trinity and Incarnation ====		==== Trinity and Incarnation ====

Mxmsj: /* [#12] 1215 AD -- Lateran IV */

2015-02-24T11:10:43Z

[#12] 1215 AD -- Lateran IV

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	:; [http://www.ewtn.com/library/councils/lateran4.htm#1 "Fourth Lateran Council (1215)."]		:; [http://www.ewtn.com/library/councils/lateran4.htm#1 "Fourth Lateran Council (1215)."]

	:: We, however, with the approval of this sacred and universal council, believe and confess with Peter Lombard that there exists a certain supreme reality, incomprehensible and ineffable, which truly is the Father and the Son and the holy Spirit, the three persons together and each one of them separately. Therefore in God there is only a Trinity, not a quaternity, since each of the three persons is that reality â€” that is to say substance, essence or divine nature-which alone is the principle of all things, besides which no other principle can be found. This reality neither begets nor is begotten nor proceeds; the Father begets, the Son is begotten and the ~~holy~~ Spirit proceeds. Thus there is a distinction of persons but a unity of nature. Although therefore the Father is one person, the Son another person and the holy Spirit another person, they are not different realities, but rather that which is the Father is the Son and the ~~holy~~ Spirit, altogether the same; thus according to the orthodox and catholic faith they are believed to be consubstantial. For the Father, in begetting the Son from eternity, gave him his substance, as he himself testifies : What the Father gave me is greater than all. It cannot be said that the Father gave him part of his substance and kept part for himself since the Father's substance is indivisible, inasmuch as it is altogether simple. Nor can it be said that the Father transferred his substance to the Son, in the act of begetting, as if he gave it to the Son in such a way that he did not retain it for himself; for otherwise he would have ceased to be substance. It is therefore clear that in being begotten the Son received the Father's substance without it being diminished in any way, and thus the Father and the Son have the same substance. Thus the Father and the Son and also the ~~holy~~ Spirit proceeding from both are the same reality.		:: We, however, with the approval of this sacred and universal council, believe and confess with Peter Lombard that there exists a certain supreme reality, incomprehensible and ineffable, which truly is the Father and the Son and the holy Spirit, the three persons together and each one of them separately. Therefore in God there is only a Trinity, not a quaternity, since each of the three persons is that reality â€” that is to say substance, essence or divine nature â€” which alone is the principle of all things, besides which no other principle can be found. This reality neither begets nor is begotten nor proceeds; the Father begets, the Son is begotten and the Holy Spirit proceeds. Thus there is a distinction of persons but a unity of nature. Although therefore the Father is one person, the Son another person and the holy Spirit another person, they are not different realities, but rather that which is the Father is the Son and the Holy Spirit, altogether the same; thus according to the orthodox and catholic faith they are believed to be consubstantial. For the Father, in begetting the Son from eternity, gave him his substance, as he himself testifies: What the Father gave me is greater than all. It cannot be said that the Father gave him part of his substance and kept part for himself since the Father's substance is indivisible, inasmuch as it is altogether simple. Nor can it be said that the Father transferred his substance to the Son, in the act of begetting, as if he gave it to the Son in such a way that he did not retain it for himself; for otherwise he would have ceased to be substance. It is therefore clear that in being begotten the Son received the Father's substance without it being diminished in any way, and thus the Father and the Son have the same substance. Thus the Father and the Son and also the Holy Spirit proceeding from both are the same reality.

	:: When, therefore, the Truth prays to the Father for those faithful to him, saying I wish that they may be one in us just as we are one, this word one means for the faithful a union of love in grace, and for the divine persons a unity of identity in nature, as the Truth says elsewhere, You must be perfect as your heavenly Father is perfect {2}, as if he were to say more plainly, You must be perfect in the perfection of grace, just as your Father is perfect in the perfection that is his by nature, each in his own way. '''For between creator and creature there can be noted no similarity so great that a greater dissimilarity cannot be seen between them.''' If anyone therefore ventures to defend or approve the opinion or doctrine of the aforesaid Joachim on this matter, let him be refuted by all as a heretic.		:: When, therefore, the Truth prays to the Father for those faithful to him, saying I wish that they may be one in us just as we are one, this word one means for the faithful a union of love in grace, and for the divine persons a unity of identity in nature, as the Truth says elsewhere, You must be perfect as your heavenly Father is perfect {2}, as if he were to say more plainly, You must be perfect in the perfection of grace, just as your Father is perfect in the perfection that is his by nature, each in his own way. '''For between creator and creature there can be noted no similarity so great that a greater dissimilarity cannot be seen between them.''' If anyone therefore ventures to defend or approve the opinion or doctrine of the aforesaid Joachim on this matter, let him be refuted by all as a heretic.

Mxmsj: /* [#12] 1215 AD -- Lateran IV */

2014-06-26T14:35:02Z

[#12] 1215 AD -- Lateran IV

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	=== [#12] 1215 AD -- Lateran IV ===		=== [#12] 1215 AD -- Lateran IV ===
	* Defined Eucharist & transubstantiation--"what was bread and wine is now Jesus, whole and entire"; also taught that "God is always greater than that to which we compare Him."		* Defined Eucharist & transubstantiation--"what was bread and wine is now Jesus, whole and entire"; also taught that "God is always greater than that to which we compare Him" (canon 2):

			:; [http://www.ewtn.com/library/councils/lateran4.htm#1 "Fourth Lateran Council (1215)."]

			:: We, however, with the approval of this sacred and universal council, believe and confess with Peter Lombard that there exists a certain supreme reality, incomprehensible and ineffable, which truly is the Father and the Son and the holy Spirit, the three persons together and each one of them separately. Therefore in God there is only a Trinity, not a quaternity, since each of the three persons is that reality â€” that is to say substance, essence or divine nature-which alone is the principle of all things, besides which no other principle can be found. This reality neither begets nor is begotten nor proceeds; the Father begets, the Son is begotten and the holy Spirit proceeds. Thus there is a distinction of persons but a unity of nature. Although therefore the Father is one person, the Son another person and the holy Spirit another person, they are not different realities, but rather that which is the Father is the Son and the holy Spirit, altogether the same; thus according to the orthodox and catholic faith they are believed to be consubstantial. For the Father, in begetting the Son from eternity, gave him his substance, as he himself testifies : What the Father gave me is greater than all. It cannot be said that the Father gave him part of his substance and kept part for himself since the Father's substance is indivisible, inasmuch as it is altogether simple. Nor can it be said that the Father transferred his substance to the Son, in the act of begetting, as if he gave it to the Son in such a way that he did not retain it for himself; for otherwise he would have ceased to be substance. It is therefore clear that in being begotten the Son received the Father's substance without it being diminished in any way, and thus the Father and the Son have the same substance. Thus the Father and the Son and also the holy Spirit proceeding from both are the same reality.

			:: When, therefore, the Truth prays to the Father for those faithful to him, saying I wish that they may be one in us just as we are one, this word one means for the faithful a union of love in grace, and for the divine persons a unity of identity in nature, as the Truth says elsewhere, You must be perfect as your heavenly Father is perfect {2}, as if he were to say more plainly, You must be perfect in the perfection of grace, just as your Father is perfect in the perfection that is his by nature, each in his own way. '''For between creator and creature there can be noted no similarity so great that a greater dissimilarity cannot be seen between them.''' If anyone therefore ventures to defend or approve the opinion or doctrine of the aforesaid Joachim on this matter, let him be refuted by all as a heretic.

	=== [#13] 1245 AD -- Lyons I ===		=== [#13] 1245 AD -- Lyons I ===

Mxmsj: /* [#19] 1545-63 AD -- Trent */

2014-05-03T01:51:02Z

[#19] 1545-63 AD -- Trent

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	!Luther		!Luther
	!Trent		!Trent
	\|-		\|- valign="top"
	\|sola fide: "by faith alone"		\|sola fide: "by faith alone"
	\|Faith requires good works.		\|Faith requires good works.
	\|-		\|- valign="top"
	\|sola scriptura: "by the Scriptures alone"		\|sola scriptura: "by the Scriptures alone"
	\|Scripture is part of Tradition.		\|Scripture is part of Tradition.
	\|-		\|- valign="top"
	\|sola gratia: "by grace alone"		\|sola gratia: "by grace alone"
	\|Grace co-operates with nature.		\|Grace co-operates with nature.
	\|-		\|- valign="top"
	\|Human nature is corrupted by Original Sin.		\|Human nature is corrupted by Original Sin.
	\|We are in an evil condition, but our nature is good.		\|We are in an evil condition, but our nature is good.
	\|-		\|- valign="top"
	\|ex opere operantis: The effect of the sacraments is limited by the goodness of		\|''ex opere operantis'': The effect of the sacraments is limited by the goodness of "the one working the work."
	"the one working the work."		\|''ex opere operato'': The grace of the sacraments is given by Jesus when the "work is worked." The sins of the ministers of the sacraments do not undo Jesus' work.
	\|ex opere operato: The grace of the sacraments is given by Jesus when the "work is worked."The sins of the ministers of the sacraments do not undo Jesus' work.
	\|}		\|}

Mxmsj: /* [#21] 1962-1965 AD -- Vatican II */

2014-01-21T12:01:17Z

[#21] 1962-1965 AD -- Vatican II

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	\|}		\|}

	==== [#21] 1962-1965 AD -- Vatican II ====		==== [#21] 1962-1965 AD -- [[Vatican II]] ====
	* called to renovate the Church		* called to renovate the Church
	* revised the Liturgy--the Mass is now said in local languages		* revised the Liturgy--the Mass is now said in local languages