Escolar Documentos
Profissional Documentos
Cultura Documentos
John passage You heard me say, I am going away and I am coming back to you. If you loved me, you would be glad that I am going to the Father, for the Father is greater than I." (John 14:28)[3]
First Council of Nicea (325) We believe in one God, the Father Almighty, Maker of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, begotten of the Father [theonly-begotten; that is, of the essence of the Father, God of God], Light of Light, very God of very God, begotten, not made, being of one substance with the Father;
First Council of Constantinople (381) We believe in one God, the Father Almighty, Maker of heaven and earth, andof all things visible and invisible. And in one Lord Jesus Christ, the onlybegotten Son of God, begotten of the Father before all worlds (ons), Light of Light, very God of very God, begotten, not made, being of one substance with the Father;
By whom all things were made [both in heaven by whom all things were made; and on earth]; Who for us men, and for our salvation, came down and was incarnate and was made man; who for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man; he was crucified for us under Pontius Pilate, and suffered, and was buried, and the third day he rose again, according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father; from thence he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end. And in the Holy Ghost. And in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father, who with the Father and the Son together is worshiped and glorified, who spake by the prophets. In one holy catholic and apostolic Church; we acknowledge one baptism for the remission of sins; we look for the resurrection of the dead, and the life of the world to come. Amen.
[But those who say: 'There was a time when he was not;' and 'He was not before he was made;' and 'He was made out of nothing,' or 'He is of another substance' or 'essence,' or 'The Son of God is created,' or 'changeable,' or 'alterable'they are condemned by the holy catholic and apostolic Church.]
He suffered, and the third day he rose again, ascended into heaven; From thence he shall come to judge the quick and the dead.
century. They denied the divinity of the Holy Ghost, hence the Greek name Pneumatomachi or 'Combators against the Spirit'.
to be known as Origenists, and who believed in the preexistence of souls and the apokatastasis, were declared anathema in 553 AD. This condemnation is attributed to the Second Ecumenical Council of Constantinople, though it does not appear in the council's official minutes.[4] For this reason Origen was and is not called a "saint" in either the Catholic or Orthodox churches.
veneration of images. The Western church remained firmly in support of the use of images throughout the period, and the whole episode widened the growing divergence between the East and Western traditions in what was still a unified church, as well as facilitating the reduction or removal of Byzantine political control over parts of Italy. Iconoclasm, Greek for "image-breaking", is the deliberate destruction within a culture of the culture's ownreligious icons and other symbols or monuments, usually for religious or political motives. People who engage in or support iconoclasm are called iconoclasts, a term that has come to be applied figuratively to any person who breaks or disdains established dogmata or conventions. Conversely, people who revere or venerate religious images are derisively called "iconolaters" (). They are normally known as "iconodules" (), or "iconophiles" (). These terms were, however, not a part of the Byzantine debate over images. They have been brought into common usage by modern historians (from the seventeenth century) and their application to Byzantium increased considerably in the late twentieth century. The Byzantine term for the debate over religious imagery, "iconomachy" means "struggle over images" or "image struggle". Iconoclasm has generally been motivated theologically by an Old Covenant interpretation of the Ten Commandments, which forbade the making and worshipping of "graven images", see also Biblical law in Christianity. The two periods of iconoclasm in the Byzantine Empire during the 8th and 9th centuries made use of this theological theme in discussions over the propriety of images of holy figures, including Christ, the Virgin (or Theotokos) and saints. It was a debate triggered by changes in Orthodox worship, which were generated by the major social and political upheavals of the 7th century for the Byzantine Empire.