The Church and the Councils - what it Biblical?
WAYYIQRA (LEVITICUS) 23
Sacred Calendar
1 And the LORD spake unto Moses, saying,
2 Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts. (KJV)
2 Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts. (KJV)
1 And יהוה spoke to Mosheh, saying,
2 “Speak to the children of Yisra’ĕl, and say to them, ‘The appointed times ofיהוה, which you are to proclaim as set-apart gatherings, My appointed times, are these: (TS2009)
| YEAR | PLACE | COUNCIL | CHANGES BIBLE | REFERENCE / REMARKS |
|---|---|---|---|---|
| 314 | Arles, France | Arles | 11 (10). Concerning those who apprehend their wives in adultery, and the same persons are faithful youths and are prevented from marrying (again), be it resolved that, as much as is able, they be counseled not to take other wives while their own wives are still living, even if the latter are adulterous. | Deut 23:18, Lev 18:20 etc |
| 314 | Arles, France | Arles | ||
| 314 | Arles, France | Arles | ||
| 325 | Nicea, Turkey | Nicaea I | The date of celebration of Pascha/Easter. Separation of Easter computation from Jewish calendar. These two rules—independence of the Jewish calendar and worldwide uniformity—were the only rules for Easter explicitly laid down by the Council. | Ex 12:14 And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever. Lev 23:5 In the fourteenth day of the first month at even is the LORD's passover. |
| 325 | Nicea, Turkey | Nicaea I | ||
| 350 | Rome, Italy | --- | The actual date of Jesus's birth is unknown.[11][12] It has been noted that 25 December is two days after the end of the Roman festival of Saturnalia.[11][13] Some[who?] have speculated that part of the reason this date was chosen may have been because Julius was trying to create a Christian alternative to Saturnalia.[11] Another reason for the decision may have been because, in 274 AD, the Roman emperor Aurelian had allegedly declared 25 December the birthdate of Sol Invictus and that Julius I allegedly may have thought that he could attract more converts to Christianity by allowing them to continue to celebrate on the same day,[12] but this cannot be historically verified.[14 | Luk 2:7 And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. 8 And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. In December there are no sheep in the field in Israel. |
| 363 | Laodicea, Turkey | Laodicea | Outlawing the keeping of the Sabbath (Saturday), and encouraging rest on Sunday (canon 29) Canon 29. Christians must not judaize by resting on the Sabbath, but must work on that day, rather honouring the Lord's Day; and, if they can, resting then as Christians. But if any shall be found to be judaizers, let them be anathema from Christ. | Gen 2:2 2And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. Ex 31:16 Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. 17 It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed. Lev 23:3 Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings. |
| 381 | Constantinopel, Turkey | Constantinople I | “We shall believe in the single deity of the Father, the Son and the Holy Spirit, under the concept of equal majesty and of the Holy Trinity.” “Almighty God and Christ the Son of God are one in name … (we should) not violate by denial the Holy Spirit … the undivided substance of the incorrupt Trinity.” | |
| 431 | Ephesus, Turkey | Ephesus | The council declared Mary as Theotokos (Mother of God). | |
| 535 | Clermont, France | Clermont | The council also declared that Jews may not hold the office of magistrate The twelfth canon prohibited married clergy. Deacons and priests who continued to have conjugal relations with their wives were to be deprived of their office | |
| 664 | Whitby, England | Synod of Whitby | The Synod of Whitby was a Christian administrative gathering held in Northumbria in 664, wherein King Oswiu ruled that his kingdom would calculate Easter and observe the monastic tonsure according to the customs of Rome rather than the customs practiced by Irish monks at Iona and its satellite institutions. The synod was summoned at Hilda's double monastery of Streonshalh (Streanæshalch), later called Whitby Abbey. | As further evidence of the gulf between the Roman and the Celtic Church, another episode occurred in England in 664 when the papacy by state force inflicted a severe wound at the well-known Synod of Whitby in northern England. The king of that region had married a Roman Catholic princess, who, with the help of her priestly confessor, laid the trap for the pastors who were graduates from Patrick’s schools. Wilkinson, Benjamin G.. Truth Triumphant . Pacific Press Publishing Association. Kindle Edition. The marvelous educational system of the Celtic Church, revised and better organized by Patrick, spread successfully over Europe until the Benedictine system, favored by the papacy and reinforced by the state, robbed the Celtic Church of its renown and sought to destroy all the records of its educational system.39 39. Fitzpatrick, Ireland and the Making of Britain, page 47, page 185. Wilkinson, Benjamin G.. Truth Triumphant . Pacific Press Publishing Association. Kindle Edition. |
| 692 | Trullo, Constantinople | Quinisext (Fifth-Sixth) | Let no one in the priestly order nor any layman eat the unleavened bread of the Jews, nor have any familiar intercourse with them, nor summon them in illness, nor receive medicines from them, nor bathe with them; but if anyone shall take in hand to do so, if he is a cleric, let him be deposed, but if a layman let him be cut off. (Canon 11) Likewise, it reprobated, with similar penalties, the Roman custom of not allowing married individuals to be ordained to the diaconate or priesthood unless they vowed for perpetual continence and living separately from their wives (canon 13), and fasting on Saturdays of Lent (canon 55) | https://www.newadvent.org/fathers/3814.htm |
| 787 | Nicea, Turkey | Nicaea II | It was determined that: As the sacred and life-giving cross is everywhere set up as a symbol, so also should the images of Jesus Christ, the Virgin Mary, the holy angels, as well as those of the saints and other pious and holy men be embodied in the manufacture of sacred vessels, tapestries, vestments, etc., and exhibited on the walls of churches, in the homes, and in all conspicuous places, by the roadside and everywhere, to be revered by all who might see them. The papal legates voiced their approval of the restoration of the veneration of icons in no uncertain terms, ... | Many Protestants who follow the French reformer John Calvin generally agree in rejecting the canons of the council, which they believe promoted idolatry. |
| 1095 | Clermont, France | Clermont | Pope Urban's speech on 27 November included the call to arms that would result in the First Crusade, and eventually the capture of Jerusalem and the establishment of the Kingdom of Jerusalem. Urban goes on to promise immediate absolution to all who die either on the way or in battle against Muslims. ... Urban promises remission of sins for those who went to the east. | |
| 1123 | Rome, Italy | Lateran I | We absolutely forbid priests, deacons, and subdeacons to associate with concubines and women, or to live with women other than such as the Nicene Council (canon 3) for reasons of necessity permitted, namely, the mother, sister, or aunt, or any such person concerning whom no suspicion could arise. CANON 11 Summary: To those who give aid to the Christians in the Orient is granted the remission of sins, and their families and possessions are taken under the protection of the Roman Church. | |
| 1139 | Rome, Italy | Lateran II | Canons 6, 7: Repeated the First Lateran Council's condemnation of marriage and concubinage among priests, deacons, subdeacons, monks, and nuns. | |
| 1179 | Rome, Italy | Lateran III | Canon 11 forbade clerics to have women in their houses or to visit the monasteries of nuns without a good reason; declared that married clergy should lose their benefices; and decreed that priests who engaged in "that unnatural vice for which the wrath of God came down upon the sons of disobedience and destroyed the five cities with fire" (sodomy) should be deposed from clerical office and required to do penance—while laymen should be excommunicated. Canon 26 forbade Jews and Muslims from having Christian servants and states that the evidence of Christians is always to be accepted against Jews. | |
| 1179 | Rome, Italy | Lateran III | heretics called Cathars were excommunicated and likewise were the bands of mercenaries, or rather criminals, which were causing utter destruction in some parts of Europe; it was declared, and this seems an innovation, that arms should be taken up against them (canon 27) ; it was also decided not to pass judgment about the preaching of the Waldensians. | https://www.papalencyclicals.net/councils/ecum11.htm |
| 1184 | Verona, Italy | The most significant event of the synod was the declaration of the papal bull Ad abolendam[5] and the joint condemnation of Arnoldists, Cathars and Patarenes, Humiliati, Josephini, Passagini, and Waldensians as heretics.[6] The Waldensians were charged for being in rebellion since they continued to preach despite being forbidden from doing so.[7] The synod also identified this group as part of the Humiliati or "Poor Men of Lyons" and put them in the same category as the Cathari and Patarenes, anathematizing them in the process.[7] A decree was included that detailed a system of trial and punishment for heretics.[8] | The inquisition began at the Council of Verona when bishops were directed to search out heretics in the district and to turn them over to the secular Of the world in contrast to the divine. more authorities for punishment. (Ad_abolendam) |
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| 1215 | Rome, Italy | Lateran IV | Canon 1 (De fide catholica or On the catholic faith): Infallibly defined the teaching of the Catholic Church on transubstantiation,[21] the doctrine which describes in precise scholastic language the transformation by which the bread and wine offered in the sacrament of the Eucharist becomes the actual blood and body of Christ.[22][23] | |
| 1215 | Rome, Italy | Lateran IV | Canon 3 (De haereticis or On heretics): Procedure and penalties against heretics and their protectors. If those suspected of heresy should neglect to prove themselves innocent, they are excommunicated. If they continue in the excommunication for twelve months they are to be condemned as heretics. Princes are to swear that they will banish all whom the church points out as heretics.[22][25] | |
| 1215 | Rome, Italy | Lateran IV | Canon 21 (De confessione facienda et non revelanda a sacerdote et saltem in pascha communicando or On confession being made, and not revealed by the priest, and on communicating at least at Easter): Introduced the mandate "Omnis utriusque sexus", which commands every Christian who has reached the years of discretion to confess all his, or her, sins at least once a year to their own priest.[36] This canon did no more than confirm earlier legislation and custom (of the previous century), although it is sometimes incorrectly quoted as commanding the use of sacramental confession for the first time. | |
| 1215 | Rome, Italy | Lateran IV | Canon 68 (Ut Iudaei discernantur a christianis in habitu or That Jews should be distinguished from Christians in their dress): Mandated a special dress code for Jews and Saracens to distinguish them from Christians so that no Christian shall come to marry them ignorant of who they are.[58] | |
| 1215 | Rome, Italy | Lateran IV | Canon 69 (Ne Iudaei publicis officiis praeficiantur or That Jews are not to hold public offices): Disqualified Jews from holding public offices,[58] incorporating into ecclesiastical law a decree of the Holy Christian Empire.[59] | |
| 1215 | Rome, Italy | Lateran IV | Canon 70 (Ne conversi ad fidem de Iudaeis veterem ritum Iudaeorum retineant or That converts to the faith among the Jews may not retain their old rite): Prescribed measures to prevent converted Jews from returning to their former belief.[60] | |
| 1274 | Lyon, France | Lyon II | Basic Catholic teaching on Purgatory was defined for the first time. | Biblical view from Blue Letter Bible |
| 1414 | Konstanz, Germany | Constance | After being ordained as a Catholic priest, Hus began to preach in Prague. He opposed many aspects of the Catholic Church in Bohemia, such as its views on ecclesiology, simony, the Eucharist, and other theological topics. Hus was a master, dean and rector at the Charles University in Prague between 1409 and 1410. | When the Council of Constance assembled, Hus was asked to be there and present his views on the dissension within the Church. When he arrived, with a promise of safe-conduct,[6] he was arrested and put in prison. He was eventually taken in front of the council and asked to recant his views. He refused. On 6 July 1415, he was burned at the stake for heresy against the teachings of the Catholic Church. |
| 1431 | Basel Switserland | Basel | The wars eventually ended in 1434 when the moderate Utraquist faction of the Hussites defeated the radical Taborite faction. The Hussites agreed to submit to the authority of the king of Bohemia and the Roman Catholic Church and were allowed to practice their somewhat variant rite. | Sigismund, King of Hungary and titular King of Bohemia, had been defeated at the Battle of Domažlice in the fifth crusade against the Hussites in August 1431. Under his sponsorship, the Council negotiated a peace with the Calixtine faction of the Hussites in January 1433. Pope Eugene acknowledged the council in May and crowned Sigismund Holy Roman Emperor on 31 May 1433. The divided Hussites were defeated in May 1434. In June 1434, the pope had to flee a revolt in Rome and began a ten-year exile in Florence. |
| 1439 | Florence, Italy | Florence | The Council had meanwhile successfully negotiated reunification with several Eastern Churches, reaching agreements on such matters as the Western insertion of the phrase "Filioque" to the Nicene-Constantinopolitan Creed, the definition and number of the sacraments, and the doctrine of Purgatory. Another key issue was papal primacy, which involved the universal and supreme jurisdiction of the Bishop of Rome over the whole Church, including the national Churches of the East | |
| 1439 | Florence, Italy | Florence | Also, circumcision was deemed to be a mortal sin [The Holy Roman Church] firmly... asserts that after the promulgation of the gospel they cannot be observed without loss of eternal salvation. Therefore it denounces all who after that time observe circumcision, the [Jewish] sabbath and other legal prescriptions as strangers to the faith of Christ and unable to share in eternal salvation, unless they recoil at some time from these errors. Therefore it strictly orders all who glory in the name of Christian, not to practise circumcision either before or after baptism, since whether or not they place their hope in it, it cannot possibly be observed without loss of eternal salvation. | |
| 1512-1517 | Rome, Italy | Lateran V | Advocation of war against the Turks to reclaim the Holy Land, to be funded by three years of tax levies Requirement for documented competence in preaching. Martin Luther's 95 theses were published just seven months after the close of the council. | |
| 1545-1563 | Trent, Italy | Trent | After the Pope condemned in Exsurge Domine fifty-two of Luther's theses as heresy, German opinion considered a council the best method to reconcile existing differences. German Catholics, diminished in number, hoped for a council to clarify matters. However, the council was delayed until 1545 and, as it happened, convened right before Luther's death. the Protestants present asked for a renewed discussion on points already defined and for bishops to be released from their oaths of allegiance to the Pope. When the last period began, all intentions of conciliating the Protestants was gone and the Jesuits had become a strong force | A comprehensive history is found in Hubert Jedin's The History of the Council of Trent (Geschichte des Konzils von Trient) with about 2,500 pages in four volumes: The History of the Council of Trent: The fight for a Council (Vol I, 1951); The History of the Council of Trent: The first Sessions in Trent (1545–1547) (Vol II, 1957); The History of the Council of Trent: Sessions in Bologna 1547–1548 and Trento 1551–1552 (Vol III, 1970, 1998); The History of the Council of Trent: Third Period and Conclusion (Vol IV, 1976). |
| 1545-1563 | Trent, Italy | Trent | The main objectives of the council were twofold: To condemn the principles and doctrines of Protestantism and to clarify the doctrines of the Catholic Church on all disputed points. to the Protestants to be present and the council issued a letter of safe conduct (thirteenth session) and offered them the right of discussion, but denied them a vote Although evangelical sentiments were uttered by some of the members in favour of the supreme authority of the Scriptures and justification by faith, no concession whatsoever was made to Protestantism, according to a Protestant source. | |
| 1545-1563 | Trent, Italy | Trent | The Church as the ultimate interpreter of Scripture.[23] Also, the Bible and church tradition (the tradition that composed part of the Catholic faith) were equally and independently authoritative. | |
| 1545-1563 | Trent, Italy | Trent | The relationship of faith and works in salvation was defined, following controversy over Martin Luther's doctrine of "justification by faith alone". | |
| 1545-1563 | Trent, Italy | Trent | Other Catholic practices that had drawn the ire of reformers within the Church, such as indulgences, pilgrimages, the veneration of saints and relics, and the veneration of the Virgin Mary were strongly reaffirmed, though abuses of them were forbidden. | |
| 1545-1563 | Trent, Italy | Trent | In its decrees, the Council made the Latin Vulgate the official biblical text of the Roman Church (without prejudice to the original texts in Hebrew and Greek, nor to other traditional translations of the Church, but favoring the Latin language over vernacular translations, such as the controversial English-language Tyndale Bible). | |
| 1545-1563 | Trent, Italy | Trent | issued the Roman Catechism ... led to the codification of the Tridentine Mass, which remained the Church's primary form of the Mass for the next four hundred years. | |
| 1545-1563 | Trent, Italy | Trent | List of doctrinal decrees: - The Holy Scriptures (none) - Original sin (Canon 5) - Justification (Canon 33) - Sacraments (Canon 13) - Baptism (Canon 14) - Confirmation (Canon 3) - Holy Eucharist (Canon 11) - Penance (Canon 15) - Extreme Unction (Canon 4) - Matrimony (Canon 24) - Cults . Saints . Relics . Images (none) - Indulgences (none) | click link for more details Out of 87 books written between 1546 and 1564 attacking the Council of Trent, 41 were written by Pier Paolo Vergerio, a former papal nuncio turned Protestant Reformer.[30] The 1565–73 Examen decretorum Concilii Tridentini[31] (Examination of the Council of Trent) by Martin Chemnitz was the main Lutheran response to the Council of Trent.[32] Making extensive use of scripture and patristic sources, it was presented in response to a polemical writing which Diogo de Payva de Andrada had directed against Chemnitz.[33] The Examen had four parts: Volume I examined sacred scripture,[34] free will, original sin, justification, and good works. Volume II examined the sacraments,[35] including baptism, confirmation, the sacrament of the Eucharist,[36] communion under both kinds, the Mass, penance, extreme unction, holy orders, and matrimony. Volume III examined virginity, celibacy, purgatory, and the invocation of saints.[37] Volume IV examined the relics of the saints, images, indulgences, fasting, the distinction of foods, and festivals.[38] Read: References for PDF. |
| 1582 | Rome, Italy | --- | The Gregorian calendar, like the Julian calendar, is a solar calendar with 12 months of 28–31 days each. The year in both calendars consists of 365 days, with a leap day being added to February in the leap years. Why are some dates missing. | Rome follows the sun (sun-worship). Hebrew follows the moon (Leviticus 23) |
| 1869 | Rome, Italy | Vatican I | The dogmatic constitution states, in chapter 4:9, that the pope has "full and supreme power of jurisdiction over the whole Church" (chapter 3:9); and that, when he: speaks ex cathedra, that is, when, in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the whole Church, he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed his Church to enjoy in defining doctrine concerning faith or morals. | |
| 1917-1918 | Moscow, Russia | Local Council of the Russian Orthodox Church | The 1917–1918 Local Council of the Orthodox Church of Russia was the first Local Council of the Russian Church since the end of the 17th century. It opened on 15 August 1917 (O.S.) in the Assumption Cathedral of the Moscow Kremlin. Its most important decision was to restore the Patriarchy in the Russian Church, thereby ending a period of c. 300 years when the Russian Church was governed directly by the Emperor through the Most Holy Synod as a result of Peter the Great's ecclesiastical reforms. | |
| 1962-1965 | Rome, Italy | Vatican II | Pope Pius XII's 1943 encyclical Divino afflante spiritu[3] gave a renewed impetus to Catholic Bible studies and encouraged the production of new Bible translations from the original languages. | Why They Changed The Bible: One World Bible For One World Religion |