The Second Council of Constantinople, held in 553 AD, was attended by approximately 165 bishops, primarily from the Greek-speaking Church of the East, with comparatively limited representation from the Latin-speaking West. Pope Vigilius initially opposed the proceedings and did not attend the Council. Although he later accepted its doctrinal conclusions, his confirmation of the Council’s decrees came after a period of considerable controversy, in 554–555.
This Council
took place just over 100 years after the pivotal Council of Chalcedon in 451
AD. At Chalcedon, the Church affirmed that Jesus Christ is one divine Person in
two natures—fully divine and fully human—united without confusion or division.
This union is known as the Hypostatic
Union.
Despite the
Council of Chalcedon’s clear teaching, disagreements continued among certain
groups within the Church. Some believed that the distinction between Christ’s
divine and human natures implied a separation within His Person. These concerns
were associated with the Christological controversies surrounding Nestorianism.
The Second Council of Constantinople sought to address these divisions and
reaffirm the Church’s understanding of the unity of Christ’s Person.
Among the
Council’s principal accomplishments were the following:
·
Reaffirmation
of the Earlier Councils:
The Council reaffirmed the teachings of the first four Ecumenical
Councils—Nicaea, Constantinople I, Ephesus, and Chalcedon—and upheld the
doctrine of the Hypostatic Union: Jesus Christ is one Person in two distinct,
fully divine and fully human natures, without confusion or separation.
·
Mary
as Theotokos: The
Council reaffirmed the Church’s Christological teaching concerning the Blessed
Virgin Mary and the title Theotokos,
meaning “God-bearer” or “Mother of God.” This title expresses the truth that
the One born of Mary is truly the divine Son of God, who took on our human
nature.
·
Condemnation
of the Three Chapters:
The Council condemned the writings and teachings collectively known as the
“Three Chapters.” These included the writings of Theodore of Mopsuestia,
certain writings of Theodoret of Cyrus associated with opposition to St. Cyril
of Alexandria and the Council of Ephesus, and a letter attributed to Ibas of
Edessa. The controversy surrounding these writings arose from concerns that
they promoted or appeared to support Nestorian teachings inconsistent with the
Church’s understanding of Christ’s unity.
These
doctrinal points concerning Jesus may seem academic and abstract, but they are
central to our understanding of Christ’s saving work on our behalf. In Him—in
His very Person—dwells the fullness of divinity, united with the fullness of
our human nature. As Scripture reminds us, Jesus was like us in every respect,
yet without sin (Hebrews 4:15).
His divine
and human natures retain their full integrity, united perfectly in the one
Person of Jesus Christ. Because He is truly God and truly man, our Savior is
the ideal Mediator between our righteous Father in Heaven and us, sinful human
beings. He is, in other words, our perfect bridge to heaven! Through His
Incarnation, Passion, Death, and Resurrection, Christ bridges the separation
caused by sin and opens the way for our reconciliation with God.
May the holy
name of Jesus Christ be praised forever!
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