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L'Eglise Aristotelicienne Romaine The Roman and Aristotelic Church
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Kalixtus
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Inscrit le: 24 Fév 2013
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Localisation: Roma, Palazzo Doria-Pamphilj
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 Posté le: Mer Nov 17, 2021 3:55 am Sujet du message: [GB]The dogmatic texts - History of the Church - |
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The dogmatic reference texts
History of the Aristotelian Church
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Dernière édition par Kalixtus le Mer Nov 17, 2021 5:26 am; édité 1 fois |
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Kalixtus
Cardinal
Inscrit le: 24 Fév 2013
Messages: 12855
Localisation: Roma, Palazzo Doria-Pamphilj
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| Posté le: Mer Nov 17, 2021 4:06 am Sujet du message: |
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The Council of Nicaea (325)
Why the Council
The Council of Nicaea was convoked by the Roman Emperor Constantine I, who had reunited the Empire after having defeated Licinius in Andrianople (September 324). Travelling to the East, he quickly realized the huge number of views on Aristotelianism and decided to do everything he could, to build the unity of the Church and to restore the peace, not to mention the political advantage he thought he could use to reinforce his authority, since he intended to make the reunified church the unique religion of the Empire and a force in which he could rely on.
Therefore, he decided to reunite in a unique assembly the representatives of all the Aristotelic communities, shortly after ordering the end of the persecutions whose last, in a not so distant past, had been launched by Diocletian and of which some Bishops still bore the stigmas in the meeting.
The tendencies present at the Council
At Nicaea, it was possible to distinguish five main fractions among the Bishops:
- The Christosiens, who considered that Christos himself was the Messiah. They saw in Aristotle only an enlightened philosopher who had announced the coming of Christos, but having a minor role inside the Church;
- The Aristodoxes, who claimed that without Aristotle there would not have been any Messiah, since He, the human essence, was completely inspired by the revelation of the philosopher;
- The Aristotelics, who asserted the Aristotle and Christos formed a single whole in the harmony of the Faith and the Reason;
- The Sophistes, who were an Aristotelic branch located in the East and subjected to the authority of the Greek patriarch of Constantinople. They wanted to reinforce the position of their Patriarch, since they see him as the legitimate successor of Christos.
The remainder consisted of micro-principles or subdivisions of the main ideologies, such as the iconophiles who devoted a special worship to the images and to representations of the prophets («The prostration before the cross and the due respect to pious images (icons) leads to belief» they say), the Pelagians, the Arianists, and others whose names are forgotten nowadays.
The failure of the union with the Spinozists
The Spinozists were also present at Nicaea.
They had been invited because the Emperor saw as a necessity their integration into the Church. He had indeed the will to be invested by a superior divine power and thought that the adhesion of the Spinozists to the Church could only promote his designs.
However, all the principal ideologies united to derail this integration. They declared as heterodox the belief of the Spinozists, because they claimed that «the body and the soul are parallel to each other, likewise to all attributes of the same object, as a process of the Extent and a process of the human's Thought». As a result, Daju's texts were put at the Index.
The Symbol of Nicaea
The Emperor Constantine formulated three wishes at the Ecumenical Council of Nicaea:
- Fix the date of the Easter;
- Put an end to the divisions of the Nicene Council;
- Decide once and for all between the different interpretations of the sources of the faith, as well as the respective natures of Aristotle and Christos in relation to God.
After several months of debates during which the Bishops could not agree on a text defining the sources of the faith, the Emperor did not hesitate to threaten the recalcitrants. It was finally the Christosian tendency that came to prevail, leaving as a concession to the defenders of Aristotle only the usage of the adjective "Aristotelian" to qualify the universal Church. Aristotle was relegated to the rank of a simple "annunciator" of the coming of the Messiah. The Bishops agreed on the fact that the Divine Spirit, called "Divine Action", had helped the two Prophets to acquire the science necessary to accomplish their respective missions.
Two resolutions came out of this Council: The first one was the recognition of the Bishop of the Rome as the representative of the Church according to the Nicene principal view. The second resolution was the text named "Symbol of Nicaea" which was signed by the 300 attending members of Clergy, since the different fractions felt the necessity to express their common beliefs in a short text highlighting or glorifying (to the choice) the Divine Action and Christos. This text already contained some of the conclusions expressed in the Credo, written by Olcovidius in 123 and discovered by the 380's by Jerome, which was only released and published with the acceptance of the Aristotelians, during the 1450's.
This compromise was then accepted by the majority of those present. The last errant Bishops in error, remaining faithful to their own conception and their writings, namely the sophists as well as the Arians, were definitely excommunicated. Thus, the Council ended with the formulation of a single dogmatic truth, which no one could challenge without being expelled from the Church.
The balance of the Council
This first Council was politically positive for the Church since it strengthened its unity, confining the apologists of the prophet Aristotle in clandestinity for nearly a thousand years and the almost clandestinity that demanded the study of Aristotle was a brake on the flourishing of the true faith. The impact of this Council of Nicaea was so important on the Aristotelianism that several historians divided "The Aristotelian era of the foundation" into two periods: "The Era of the Dispersion of the Faith", from the birth of Christos to the Council of Nicaea (325), and "The Era of the Questioning" from the Council of Nicaea to the end of the pontificate of Nicolas V (1452).
Regarding the position of women in the Church, they concluded that women where not allowed to occupy religious offices, a decision that was revoked a millennium later, in the Council of Constance (1418).
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