To be taught April 11 via Zoom:
In chapter 2, Metropolitan Hilarion has been surveying the period of the Ecumenical Councils, which covers the 4th through 8th centuries of Church history. Last week we read the first half of this chapter examining the first six Ecumenical Councils. This week we read about the seventh and final Ecumenical Council (in the reckoning of the Eastern Church) and about a few of the most famous Church authors of the time.
In 726, Byzantium emperor Leo the Isaurian issued the first of two edicts prohibiting the veneration of icons. Metropolitan Hilarion notes that the motives behind the edict are unclear and speculated that it could have come from external pressure: Islam had surrounded and was threatening the now small Byzantine state; or perhaps it was because veneration of icons was being abused and common worshipers attributed magical powers to them.
A council was convened and opposed the Emperors’ edict. The Emperor exiled those who disagreed and he convened his own council to affirm the edict.
Over the next 30 years, Iconoclasts (those opposing veneration) exiled, tortured, and killed many who opposed them (the Iconodules), and destroyed many icons. Finally in 787, during the reign of Empress Irene, yet another council was brought together who, again, supported veneration of icons, and veneration was restored. However, following her death, in 813 the persecution of the Iconodules resumed under a succession of Emperors.
Finally, with the death of Emperor Theophilus in 843, the veneration of icons was restored by his wife, Theodora. The decision of the Council of 787 (that we now call the 7th Ecumenical Council) was reaffirmed. As Orthodox, we still celebrate this day each March 11 as the “Triumph of Orthodoxy.”
What was the legacy of the period of the seven Ecumenical Councils? During this time Church doctrine “was given its definitive formulation.” Teachings on the Trinity, Christology, veneration of icons, etc. became clear. Orthodox canon law took shape. And, church-state relations as a “symphony”—foreign to our separation doctrine— was formulated.
The Metropolitan is careful to note that an Ecumenical Council is not the highest authority within the Church; rather, it is the local parishes who give or withhold their consent to Council decrees that govern the Church.
To close out this chapter, Metropolitan Hilarion gives a short but substantial survey of the literature produced during the time of the Ecumenical Councils.