Second Council of Constantinople (553 AD)

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Background

After Chalcedon, many in Egypt and Syria felt it had conceded too much to Nestorius. Emperor Justinian I wanted to heal the divide without giving up Chalcedon. His proposal was to condemn certain writings associated with Antiochene theology, the Three Chapters: the person and writings of Theodore of Mopsuestia, the writings of Theodoret of Cyrus against Cyril, and a letter from Ibas of Edessa [8].

Many in the West objected that condemning men who had died in communion with the Church seemed to undercut Chalcedon, which had received Theodoret and Ibas. Pope Vigilius was summoned to Constantinople, resisted, was pressured, wavered, and eventually assented to the council's decrees [8].

The Council

About 150 bishops, almost all Eastern, met in 553 under Patriarch Eutychius. The pope declined to attend but later accepted the outcome [8].

What Was Decided

• Chalcedon was reaffirmed, now interpreted through Cyril's language: Christ is one hypostasis with two natures.
• The Three Chapters were condemned.
• The Theopaschite formula was affirmed: "one of the Trinity suffered in the flesh." The point is not that divinity itself suffers, but that the person who suffered is God the Son.
• Origenist speculations, such as the pre-existence of souls, were condemned [8].

Scripture Behind the Decision

• Unity as a Christian duty. "Endeavouring to keep the unity of the Spirit in the bond of peace" (Ephesians 4:3), and "Now I beseech you, brethren... that ye all speak the same thing, and that there be no divisions among you" (1 Corinthians 1:10).
• Christ is one. "Is Christ divided?" (1 Corinthians 1:13).
• The suffering of the one person. "And the Prince of life, whom God hath raised from the dead" was killed (Acts 3:15), and "God... purchased with his own blood" (Acts 20:28).

Assessment

This council is the least known of the seven, partly because it was driven by politics and partly because its subject, the right way to read Chalcedon, is subtle. Yet it teaches an important point: Chalcedon's "two natures" is not a license to divide Christ [8].

CHAPTER 6