"velünk együtt helyes véleményű hittel s egyetemes egységgel" - a római pápaság reakciói a VII. századi keleti teológiai vitákra
In terms of the fervor of theological debates, the 7th century was as intense as previous centuries. The controversial issues of this period were concentrated around Christology, and they not only stirred up Eastern parts of the Church but even had an effect on Western parts too. The Roman Papacy, w...
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| Dokumentumtípus: | Könyv része |
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Szegedi Tudományegyetem Móra Ferenc Szakkollégiuma
Szeged
2023
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| Sorozat: | Móra Akadémia
11 Móra Akadémia : szakkollégiumi tanulmánykötet 11. 11 |
| Kulcsszavak: | Pápaság története - 7. sz., Egyháztörténet - katolikus, Teológia - 7. sz. |
| Tárgyszavak: | |
| Online Access: | http://acta.bibl.u-szeged.hu/78924 |
| Tartalmi kivonat: | In terms of the fervor of theological debates, the 7th century was as intense as previous centuries. The controversial issues of this period were concentrated around Christology, and they not only stirred up Eastern parts of the Church but even had an effect on Western parts too. The Roman Papacy, which was the most important spiritual center of the West at this time, also took part in this theological conflict at full stretch. In this study, I attempt to review the acts of the Roman Papacy from the papacy of Honorius to the Council of Constantinople III in 680/681. As we can see from the sources, the papacy itself had a great role in the 7th century. Pope Honorius I (625–638) tried to cooperate with the court of Emperor Heraclius and the patriarch of Constantinople, Sergius, in favor of ecclesiastical unity. Honorius was anathematized by the Council of Constantinople III because of his first letter to Patriarch Sergius and his phrasing, „we confess one will of the Lord Jesus Christ,” and this issue became so embarrassing to the papacy in the following centuries. Already in the 7th century, some of the popes, for example Pope John IV, tried to explain Honorius’s letter as being loyal to the orthodox faith. After Honorius and his two short-lived successors, we can notice that the attempt at cooperation was overshadowed by the firmness of Pope Theodorus and Pope Martin I. The apex of this resistance to monothelitism was the Lateran Synod of 649. The Papacy allied with Eastern monks led by Maximus Confessor, who had an important role in the papal theological opposition. Following the arrest of Pope Martin I and Maximus the Confessor in 653, a new period in the history of the papacy began, which we might call the period of „dogmatic silence.” At the time of Pope Eugene I, there was an expectation of reconciliation between Rome and Constantinople; however, for no known reason, the unity was not restored. On the other hand, Pope Vitalian reconciled with the imperial city and was willing to make a compromise with the Monothelites. Finally, at the time of Emperor Constantine IV and Pope Agatho, monothelitism was condemned by the Council of Constantinople III, and the Roman Papacy could declare itself victorious as the champion of the true faith, even if the condemnation of Honorius caused some problems (Pope Leo II attempted in one of his letters to absolve Pope Honorius of heresy). The main tools of the papacy to react to theological debates were writing letters, convoking local synods, cooperating with Eastern monks, and collaborating with the papal apocrisiary of Constantinople. |
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| Terjedelem/Fizikai jellemzők: | 33-51 |
| ISSN: | 2064-809X |