ENGLISH:
The Seventh Ecumenical Council took place in Nicea in 787 AD, and is also known as the Second Council of Nicaea. The last of the seven Ecumenical Councils dealt with the icons.
The Controversy
Disputes concerning the Person of Christ did not end with the sixth Council in AD 681, but continued through the eighth and ninth centuries. This time, the controversy focused on icons—pictures of Christ, the Theotokos, the saints, and holy events—and lasted for 120 years, starting in AD 726. Icons were kept and venerated in both churches and private homes. The two groups in the controversy were:Iconoclasts also called "icon-smashers," they were suspicious of any art depicting God or humans; they demanded the destruction of icons because they saw icons as idolatry. Iconodules also called "venerators of icons," they defended the place of icons in the Church.
The controversy, however, was more than a struggle over different views of Christian art. Deeper issues were involved, and it is these the Council addressed:
The character of Christ's human nature
The Christian attitude toward matter
The true meaning of Christian redemption and the salvation of the entire material universe
The controversy falls into two periods:
From AD 726 when Leo III began his attack on icons until AD 780 when Empress Irene ended the attacks
Again from AD 815 through AD 843 when Empress Theodora stamped out the attacks permanently
The iconoclasts had support from both inside and outside the Church. Outside the Church, there may have been influence from Jewish and Muslim ideas, and it is important to note that just prior to the iconoclast outbreak Muslim Caliph Yezid ordered the removal of all icons with his territory. Inside the Church there had always existed some people who saw all images as latent idolatry.
Largely through the work of St. John of Damascus (c. 676-749), who, ironically, was housed in Muslim-controlled lands and therefore outside the reach of the Empire, the iconodules' position won out. He addressed the charges of the iconoclasts thus:Concerning the charge of idolatry: Icons are not idols but symbols, therefore when an Orthodox venerates an icon, he is not guilty of idolatry. He is not worshipping the symbol, but merely venerating it. Such veneration is not directed toward wood, or paint or stone, but towards the person depicted. Therefore relative honor is shown to material objects, but worship is due to God alone.We do not make obeisance to the nature of wood, but we revere and do obeisance to Him who was crucified on the Cross... When the two beams of the Cross are joined together I adore the figure because of Christ who was crucified on the Cross, but if the beams are separated, I throw them away and burn them. —St. John of Damascus
Hymns:
Troparion (Tone 8) Most glorious are You, O Christ our God!You have established the Holy Fathers as lights on the earth!Through them you have guided us to the true faith!O greatly Compassionate One, glory to You!
Kontakion (Tone 6) The Son who shone forth from the FatherWas ineffably born, two-fold in nature, of a woman.Having beheld Him, we do not deny the image of His form,But depict it piously and revere it faithfully.Thus, keeping the True Faith,The Church venerates the icon of Christ Incarnate.
La controversia se divide en dos períodos: Desde el 726 d.C. cuando Leo III comenzó su ataque a los iconos hasta el 780 d.C. cuando la emperatriz Irene terminó los ataques. Nuevamente desde el 815 d.C. hasta el 843 d.C. cuando la emperatriz Teodora acabó con los ataques de forma permanente.
La decisión del Consejo
Himnos:
Disputes concerning the Person of Christ did not end with the sixth Council in AD 681, but continued through the eighth and ninth centuries. This time, the controversy focused on icons—pictures of Christ, the Theotokos, the saints, and holy events—and lasted for 120 years, starting in AD 726. Icons were kept and venerated in both churches and private homes. The two groups in the controversy were:Iconoclasts also called "icon-smashers," they were suspicious of any art depicting God or humans; they demanded the destruction of icons because they saw icons as idolatry. Iconodules also called "venerators of icons," they defended the place of icons in the Church.
The controversy, however, was more than a struggle over different views of Christian art. Deeper issues were involved, and it is these the Council addressed:
The character of Christ's human nature
The Christian attitude toward matter
The true meaning of Christian redemption and the salvation of the entire material universe
The controversy falls into two periods:
From AD 726 when Leo III began his attack on icons until AD 780 when Empress Irene ended the attacks
Again from AD 815 through AD 843 when Empress Theodora stamped out the attacks permanently
The iconoclasts had support from both inside and outside the Church. Outside the Church, there may have been influence from Jewish and Muslim ideas, and it is important to note that just prior to the iconoclast outbreak Muslim Caliph Yezid ordered the removal of all icons with his territory. Inside the Church there had always existed some people who saw all images as latent idolatry.
Largely through the work of St. John of Damascus (c. 676-749), who, ironically, was housed in Muslim-controlled lands and therefore outside the reach of the Empire, the iconodules' position won out. He addressed the charges of the iconoclasts thus:Concerning the charge of idolatry: Icons are not idols but symbols, therefore when an Orthodox venerates an icon, he is not guilty of idolatry. He is not worshipping the symbol, but merely venerating it. Such veneration is not directed toward wood, or paint or stone, but towards the person depicted. Therefore relative honor is shown to material objects, but worship is due to God alone.We do not make obeisance to the nature of wood, but we revere and do obeisance to Him who was crucified on the Cross... When the two beams of the Cross are joined together I adore the figure because of Christ who was crucified on the Cross, but if the beams are separated, I throw them away and burn them. —St. John of Damascus
The Decision of the Council
Concerning the teaching of icons Venerating icons, having them in churches and homes, is what the Church teaches. They are "open books to remind us of God." Those who lack the time or learning to study theology need only to enter a church to see the mysteries of the Christian religion unfolded before them.Concerning the doctrinal significance of icons Icons are necessary and essential because they protect the full and proper doctrine of the Incarnation. While God cannot be represented in His eternal nature ("...no man has seen God", John 1:18), He can be depicted simply because He "became human and took flesh." Of Him who took a material body, material images can be made. In so taking a material body, God proved that matter can be redeemed. He deified matter, making it spirit-bearing, and so if flesh can be a medium for the Spirit, so can wood or paint, although in a different fashion.I do not worship matter, but the Creator of matter, who for my sake became material and deigned to dwell in matter, who through matter effected my salvation... —St. John of Damascus
The seventh and last Ecumenical Council upheld the iconodules' postion in AD 787. They proclaimed: Icons... are to be kept in churches and honored with the same relative veneration as is shown to other material symbols, such as the 'precious and life-giving Cross' and the Book of the Gospels. The 'doctrine of icons' is tied to the Orthodox teaching that all of God's creation is to be redeemed and glorified, both spiritual and material.
The seventh and last Ecumenical Council upheld the iconodules' postion in AD 787. They proclaimed: Icons... are to be kept in churches and honored with the same relative veneration as is shown to other material symbols, such as the 'precious and life-giving Cross' and the Book of the Gospels. The 'doctrine of icons' is tied to the Orthodox teaching that all of God's creation is to be redeemed and glorified, both spiritual and material.
Commemoration
The Holy Fathers of the Seventh Ecumenical Council are commemorated in October, on the Sunday of the Fathers of the Seventh Ecumenical Council. This feast is commemorated on October 11, if it is a Sunday. If October 11 is not a Sunday, the Slavic tradition uses the preceding Sunday when the eleventh falls before Thursday, and the next Sunday otherwise, the Greek practice will use the Sunday which follows October 11.
The Holy Fathers of the Seventh Ecumenical Council are commemorated in October, on the Sunday of the Fathers of the Seventh Ecumenical Council. This feast is commemorated on October 11, if it is a Sunday. If October 11 is not a Sunday, the Slavic tradition uses the preceding Sunday when the eleventh falls before Thursday, and the next Sunday otherwise, the Greek practice will use the Sunday which follows October 11.
Troparion (Tone 8) Most glorious are You, O Christ our God!You have established the Holy Fathers as lights on the earth!Through them you have guided us to the true faith!O greatly Compassionate One, glory to You!
Kontakion (Tone 6) The Son who shone forth from the FatherWas ineffably born, two-fold in nature, of a woman.Having beheld Him, we do not deny the image of His form,But depict it piously and revere it faithfully.Thus, keeping the True Faith,The Church venerates the icon of Christ Incarnate.
ESPAÑOL:
El Séptimo Concilio Ecuménico tuvo lugar en Nicea en 787 d.C., y también se lo conoce como el Segundo Concilio de Nicea. El último de los siete Concilios Ecuménicos se ocupó de los iconos. La Controversia
Las disputas acerca de la Persona de Cristo no terminaron con el VI Concilio en 681 d.C., sino que continuaron durante los siglos VIII y IX. Esta vez, la controversia se centró en los íconos (imágenes de Cristo, la Theotokos, los santos y eventos sagrados) y duró 120 años, comenzando en el 726 dC. Los íconos se guardaban y veneraban tanto en iglesias como en hogares privados. Los dos grupos en la controversia fueron: los iconoclastas también llamados rompedores de íconos, sospechaban de cualquier arte que representara a Dios o a los humanos; exigieron la destrucción de los íconos porque veían los íconos como una idolatría. Iconódulos también llamados veneradores de iconos, defendían el lugar de los iconos en la Iglesia.
La controversia, sin embargo, fue más que una lucha por diferentes puntos de vista del arte cristiano. Se involucraron cuestiones más profundas, y son estas las que el Consejo abordó: El carácter de la naturaleza humana de Cristo La actitud cristiana hacia la materia El verdadero significado de la redención cristiana y la salvación de todo el universo material.
Los iconoclastas contaron con apoyo tanto dentro como fuera de la Iglesia. Fuera de la Iglesia, puede haber habido influencia de ideas judías y musulmanas, y es importante señalar que justo antes del brote iconoclasta, el califa musulmán Yezid ordenó la eliminación de todos los iconos de su territorio. Dentro de la Iglesia siempre había existido gente que veía todas las imágenes como idolatría latente.
En gran parte gracias al trabajo de San Juan de Damasco (c. 676-749), quien, irónicamente, estaba alojado en tierras controladas por musulmanes y, por lo tanto, fuera del alcance del Imperio, ganó la posición de los iconódulos. Se dirigió a las acusaciones de los iconoclastas de la siguiente manera: Con respecto a la acusación de idolatría: los iconos no son ídolos sino símbolos, por lo tanto, cuando un ortodoxo venera un icono, no es culpable de idolatría. No adora el símbolo, sino que simplemente lo venera. Tal veneración no se dirige hacia la madera, pintura o piedra, sino hacia la persona representada. Por lo tanto, se muestra un honor relativo a los objetos materiales, pero la adoración se debe solo a Dios; no adoramos la naturaleza de la madera, sino que reverenciamos y adoramos a Aquel que fue crucificado en la cruz ... la Cruz está unida Adoro la figura por Cristo crucificado en la Cruz, pero si se separan las vigas, las tiro y las quemo. -San Juan de Damasco
En cuanto a la enseñanza de los íconos Venerar íconos, tenerlos en iglesias y hogares, es lo que enseña la Iglesia. Son "libros abiertos para recordarnos a Dios". Aquellos que carecen de tiempo o de aprender teología solo necesitan ingresar a una iglesia para ver los misterios de la religión cristiana desplegados ante ellos. Concerniente al significado doctrinal de los íconos Los íconos son necesarios y esenciales porque protegen la doctrina completa y adecuada de la Encarnación. . Si bien Dios no puede ser representado en Su naturaleza eterna ("... ningún hombre ha visto a Dios", Juan 1:18), puede ser representado simplemente porque "se hizo hombre y se hizo carne." De Aquel que tomó un cuerpo material, se pueden hacer imágenes materiales. Al tomar así un cuerpo material, Dios demostró que la materia puede redimirse. Él deificó la materia, haciéndola portadora de espíritu, por lo que si la carne puede ser un medio para el Espíritu, también puede la madera o la pintura, aunque de una manera diferente. No adoro la materia, sino al Creador de la materia, que por mi bien se hizo material y se dignó morar en la materia, quien a través de la materia efectuó mi salvación ... —St. Juan de Damasco
El séptimo y último Concilio Ecuménico mantuvo la posición de los iconódulos en el 787 d.C. Proclamaron: Los iconos ... deben ser guardados en las iglesias y honrados con la misma veneración relativa que se muestra a otros símbolos materiales, como el 'precioso y la vida -Dando la Cruz 'y el Libro de los Evangelios. La 'doctrina de los iconos' está ligada a la enseñanza ortodoxa de que toda la creación de Dios debe ser redimida y glorificada, tanto espiritual como materialmente.
Conmemoración
Los Santos Padres del Séptimo Concilio Ecuménico se conmemoran en octubre, el domingo de los Padres del Séptimo Concilio Ecuménico. Esta fiesta se conmemora el 11 de octubre, si es domingo. Si el 11 de octubre no es domingo, la tradición eslava usa el domingo anterior cuando el undécimo cae antes del jueves, y el próximo domingo de lo contrario, la práctica griega usará el domingo que sigue al 11 de octubre.
Troparion (Tono 8) ¡Glorioso eres Tú, Cristo nuestro Dios! ¡Tú estableciste a los Santos Padres como lumbreras en la tierra! ¡Por ellos nos has guiado a la verdadera fe! ¡Oh grandemente compasivo, gloria a Ti!
Kontakion (Tono 6) El Hijo que resplandeció del Padre Nació inefablemente, de doble naturaleza, de una mujer; habiéndolo contemplado, no negamos la imagen de Su forma, sino que la representamos piadosamente y la veneramos fielmente. , manteniendo la Verdadera Fe, La Iglesia venera el icono de Cristo Encarnado.
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