The Fifth and Sixth Ecumenical Councils

Background

Despite the political problems of the 4th Ecumenical Council which saw the split of the Non-Chalcedonian churches from the Orthodox, the Church as whole remained strong. During this time, the concept of “pentarchy” took hold. This basically held that there were five main centers of Christianity in the world: Rome, Constantinople, Alexandria, Antioch and Jerusalem. The list would grow as the Church continued to spread throughout the world. This was also a time dominated by a single person, the Emperor Justinian I (527-565 AD). He developed the concept of the synergy between the Church and the State and oversaw the greatest development and building programs.

The problem of monophysitism (one nature) did not disappear but rather evolved into other heretical notions such as monothelitism (one will) or monoenergism (one action). These would have to be dealt with as well as other continuing problems such as the theology of Origin among others. This would be the reason behind the calling of the next two ecumenical councils.

Finally, this was a time of great liturgical development. The Liturgy was codified and the services firmly established into what we see today in the Church. Justinian himself wrote the great “monogenes” part of the Liturgy which was a statement on the nature of Christ. Roman the Melodist wrote many of the great hymns we know and churches were built in the style we are know familiar with. Hagia Sophia, the great church in Constantinople was built and effected liturgical services profoundly. The order of services was firmly established.

The Issues

Justinian really was concerned with winning back the monophysites. He condemned three theologians (Theodoret of Cyr, Ibas of Edessa, Theodore of Mopsuestia) who were disliked by the monophysites in the so-called Three Chapters. The Fifth Council was called in 553 in Constantinople. It carefully defined the concept of the hypostatic union of divinity and humanity in Christ. It also condemned the teachings of Origin which held some radical views on materialism.

Following this council a new heresy arose which spoke about the one will and action of Christ. Known as monothelitism and monoenergism respectively, challenged the carefully worded doctrine of the Orthodox. St. Maximus the Confessor and St. Martin of Rome formed the response though suffering greatly in the process. In 663 the Sixth Council was called in Constantinople which formally condemned these teachings.

There was also a council in 692 in Trullo which continued the work of the Sixth Council in terms of Church order and Church law. It was also know as Quinisext because it continued the work of the last two councils. It reinforced existing laws and disciplines.

The Results

Justinian’s attempts to bring the east back into the fold was fruitless. The Three Chapters addressed the ambiguity of their teachings but did not convince the monophysites to return. But it did exactly explain how Christ hypostatically unites the divine and human in a unique way in one person. This would continue with the results of the other council which explained how Christ exercised his divine and human will perfectly. This would end much of the Christological controversies that had plagued the Church from the earliest times.

The most notable result was the emergence of a unified Church in terms of doctrine and worship which were seen as inseparable. Though there were some differences in certain regions, by the end of the 7th century, there really is one Church in the East which was unified. Many church buildings were built, monasticism flourished, iconography adorned the empire and great feasts were celebrated. The typikon of services was codified which enabled all churches to celebrate a common way. Many of the feast/fast periods and church disciplines came to be established. It was truly the height of development for the Church so far. But on the horizon was a great challenge, the rise of Islam (a Christian heresy) and iconoclasm.

The Main People

Emperor Justinian I is truly the key figure of the age and has effected the Church in many profound ways. He is joined by St. Gregory the Great. The four heretics of Theodoret, Ibas, Theodore, and Origin were the formidable opposition but soon defeated. Roman the Melodist is the great hymnographer of the Church. The writings of Dionysius the Aeropagite also had a great effect.

Later on, St. Maximus the Confessor, St. Martin of Rome, St. John Climacus and St. Andrew of Crete were the most famous in the 7th century.

The Sources

There is a great wealth of reading from this time, many of it already familiar as it is part of the Liturgy. Justinian’s Monogenes (Only Begotten) is found in the Liturgy after the Second Antiphon (Only Begotten Son and Word of God….). The many, many hymns and texts of Roman the Melodist are found complied in the Menaion, the books of the liturgical texts. Whenever we here the text at the Vespers or Great Feasts, they are usually written by Roman.

The decisions of the 5th and 6th Councils are available which explain the reaction to the different heresies. The writings of Maximus the Confessor (Disputation with Pyrrhus), Gregory the Great (Pastoral Rules) are incredibly valuable.

Of course St. John Climacus’ The Ladder of Divine Ascent is a classic and should be read by all. St. Andrew of Crete wrote the very famous Canon of St. Andrew which is sung the first week of Great Lent (and the fifth Thursday). It’s penitential character and poetic language has made it among the most beloved texts of the Orthodox Church.