Council of Ephesus


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Related to Council of Ephesus: Council of Chalcedon
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Noun1.Council of Ephesus - the third ecumenical council in 431 which declared Mary as mother of God and condemned Pelagius
ecumenical council - (early Christian church) one of seven gatherings of bishops from around the known world under the presidency of the Pope to regulate matters of faith and morals and discipline; "the first seven councils through 787 are considered to be ecumenical councils by both the Roman Catholic church and the Eastern Orthodox church but the next fourteen councils are considered ecumenical only by the Roman Catholic church"
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References in periodicals archive ?
The debate if Mary would be honored as Theotokos (God bearer), or Christokos (Mother of God), was decided during the third Ecumenical Council of Ephesus in 431.
Also known as the "Maternity of the Blessed Virgin Mary," the title Mary, Mother of God was accorded the Blessed Mother during the Council of Ephesus in the year 431 to celebrate the fact that Mary, being the mother of Jesus, who is God, was to be called Mother of God.
In 1931, on the 1500thanniversary of the Council of Ephesus, Pope Pius XI set October as the Feast of the Divine Maternity of Our Lady.
Cyril led the First Council of Ephesus in condemning Nestorius as a heretic and forcibly removing him from his see.
Dalma said that he wanted to help spread the devotion, citing the dogma of Mary, Mother of God, which was defined by the Council of Ephesus in 431 as the theological basis for the image.
He is an ardent defender of the homoousios of Nicea (Jesus is "of the same substance" as the Father), and he rejoices over the council of Ephesus's use of the term Theotokos (Mary as the Mother of God).
The tragedy of the breakdown of the unity of the Christian Church had started earlier with the split of the Assyrian Church from the main body when their bishops rejected the findings of the Council of Ephesus in AD 431.
But to speak of "mysteries" in this context presumes that the events of Christ's life are extensions of the "mystery" of the incarnation-which itself is understood in terms of the Chalcedonian dogma of the two hypostases in Christ and the principle of the "exchange of attributes" of the council of Ephesus. Does this beg the question?
In addition, Arians trace their ejection from mainstream Christianity to the Council of Constantine in 381; Assyrians (Nestorians) split off as a result of the Council of Ephesus fifty years later; then in 451 the Council of Chalcedon adopted positions on the person of Christ that were incompatible with the distinctive theologies of groups that became known as the Oriental Orthodox: the non-Chalcedonian Armenians, Copts, Ethiopians, Indian Orthodox, and Syrians (Jacobites).
Twentieth-century German-Swiss reformed theologian Karl Barth liked to refer to her with the phrase first coined at the Council of Ephesus in AD 431: "Mother of God according to the manhood" of Jesus.
Yet Father Sewell thinks that the fact that the Council of Ephesus was asked to ratify a letter from Pope Celestine 'seems to show that, in spite of the immense spiritual authority allowed to the bishop of Rome, those present recognised the Council as the supreme and final authority whose decisions cannot be questioned.'

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