The Ecumenical Councils

Preface

The Anglican tradition maintains that church councils, whether general or otherwise, are not immune from error. The Articles of Religion affirm that “all churches and councils of the church are subject to the scrutiny of Holy Scripture.” Anglicans have historically held the first four ecumenical councils in special regard, though they remain cautious about definitively enumerating councils claiming universal affirmation.

Nicea I (325)

Emperor Constantine summoned this first ecumenical council to address Arianism — the heresy denying that God the Son shared the same substance as God the Father. The council condemned Arianism and defined the Son as “begotten, not made” and of the same substance (homo-ousion) as the Father. It produced the Nicene Creed and fixed the date of Easter.

Constantinople I (381)

This council addressed multiple heresies including Arianism, Sabellianism (rejecting the Trinity’s Persons), and Apollinarianism (denying Christ’s full humanity). It notably condemned Macedonianism by clearly defining the Holy Spirit’s divinity and established that all three Trinity Persons deserve equal worship and glory.

Ephesus (431)

Called by Emperor Theodosius II, this council condemned Nestorianism by affirming that Mary (Theotokos — “God-bearer”) bore “in the flesh…the Word of God made flesh.” It defined Christ’s unipersonality as two natures (Divine and Human) cohering in one Divine Person. The council also affirmed the condemnation of Pelagianism.

Chalcedon (451)

The largest ecumenical council, Chalcedon addressed Monophysitism — claiming only one (Divine) nature existed in Christ. Reaffirming earlier creeds, it declared Christ was “fully God and fully Man with no diminution or commingling of either nature,” achieving definitive victory over Christological heresies.

Constantinople II (553), Constantinople III (681), Nicea II (787)

Anglicans generally acknowledge these councils as consistent with the first four, though largely disciplinary. Constantinople II condemned writings supporting Nestorianism while upholding Chalcedon’s Definition. Constantinople III condemned Monothelitism (attributing only one will to Christ). Nicea II’s ecumenicity is disputed, though its condemnation of Iconoclasm is considered orthodox.