{"id":639,"date":"2009-02-23T21:12:23","date_gmt":"2009-02-23T21:12:23","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/church-history\/church-history-to-nineteenth-century\/sixth-ecumenical-council-or-third-council-of-constantinople\/"},"modified":"2009-02-23T21:12:23","modified_gmt":"2009-02-23T21:12:23","slug":"sixth-ecumenical-council-or-third-council-of-constantinople","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/fr\/church-history\/church-history-to-nineteenth-century\/sixth-ecumenical-council-or-third-council-of-constantinople\/","title":{"rendered":"Sixi\u00e8me Concile \u0152cum\u00e9nique - Troisi\u00e8me Concile de Constantinople"},"content":{"rendered":"

Constantin IV :<\/span><\/strong> (668-685) Constantin III avait une mauvaise opinion de son fr\u00e8re Th\u00e9odose, il l'habilla donc en monastique puis ordonna de le tuer. Alors sa conscience le r\u00e9veilla, et son fr\u00e8re lui apparut tenant une coupe de son sang et lui dit : \u00ab Bois, mon fr\u00e8re ! Constantin a d\u00e9cid\u00e9 de vivre dans la ville o\u00f9 il a commis son p\u00e9ch\u00e9 et l'a quitt\u00e9e. En 662, il se rend \u00e0 Rome, o\u00f9 le pape Vitalien le re\u00e7oit avec chaleur et honneur. Quant aux habitants de Constantinople, ils n\u2019\u00e9taient pas satisfaits de l\u2019absence de Constantin et du fait d\u2019emp\u00eacher sa femme et ses enfants de le rejoindre. Puis, six ans plus tard, Constantin entra dans un bain \u00e0 Syracuse, et le pr\u00e9pos\u00e9 au bain le frappa \u00e0 la t\u00eate avec une bo\u00eete de savon, et il mourut en 668.<\/p>\n

<\/p>\n

Pendant l'absence de cet empereur, son fils, Constantin IV, devint roi alors qu'il \u00e9tait encore un gar\u00e7on. Lorsqu'il apprit l'assassinat de son p\u00e8re et le d\u00e9clenchement de la r\u00e9volution en Sicile, il se souleva et se vengea, puis revint avec les cheveux qui lui poussaient sur le visage, c'est pourquoi il fut surnomm\u00e9 Pogonatos.<\/p>\n

Expansion islamique :<\/span><\/strong> Au cours des cinquante ann\u00e9es pr\u00e9c\u00e9dant la convocation du VIe Concile \u0153cum\u00e9nique, Byzance se vit soudain confront\u00e9e \u00e0 l\u2019inqui\u00e9tante mont\u00e9e de l\u2019Islam. Ce qui est le plus frappant dans la propagation de l\u2019appel de Mahomet, c\u2019est sa rapidit\u00e9. \u00c0 la mort de Mahomet en 632, son autorit\u00e9 ne s\u2019\u00e9tendait pas au-del\u00e0 du Hedjaz, ou \u00e0 peine. Mais ses successeurs \u00e9tendirent leur autorit\u00e9, atteignant la Syrie, la Palestine et l\u2019\u00c9gypte quinze ans apr\u00e8s sa mort.<\/p>\n

Les troubles internes qui ont donn\u00e9 naissance \u00e0 l\u2019\u00c9tat islamique \u00e0 la suite de l\u2019assassinat d\u2019Othman bin Affan ont pris fin. L'affaire fut donc r\u00e9gl\u00e9e pour Muawiyah Ibn Abi Sufyan (661-680). Cela signifie que l'affaire \u00e9tait r\u00e9gl\u00e9e pour les marchands Quraish qui appr\u00e9ciaient l'ampleur du commerce qui reliait le bassin m\u00e9diterran\u00e9en \u00e0 l'Extr\u00eame-Orient. Il \u00e9tait donc naturel pour eux de prendre conscience de l'ampleur de la perte qui frappait les populations des c\u00f4tes libanaises, syriennes et \u00e9gyptiennes du fait de la coupure que leur causait la conqu\u00eate islamique de leurs march\u00e9s d'Asie Mineure, des Balkans, de l'Italie. , et l\u2019Europe occidentale. Ainsi, ils ne voyaient aucun moyen de poursuivre la guerre contre les Romains et de la pousser \u00e0 un r\u00e9sultat d\u00e9cisif.<\/p>\n

Muawiyah et son entourage savaient avec certitude que le d\u00e9sir des Romains de reprendre le combat n\u2019\u00e9tait pas termin\u00e9. Constantin III a profit\u00e9 de la pr\u00e9occupation de Muawiyah pour les probl\u00e8mes internes, alors il a infiltr\u00e9 les montagnes alaouites au Liban avec plusieurs milliers de Marada, attaquant les villes et les campagnes, mena\u00e7ant la souverainet\u00e9 des musulmans du Levant. Muawiyah s'\u00e9tait r\u00e9concili\u00e9 avec ce Constantin au sujet de l'argent qui lui serait vers\u00e9 chaque ann\u00e9e \u00e0 condition que Constantin coupe l'aide au Marada.<\/p>\n

Constantin III fut assassin\u00e9 en 668 et monta sur le tr\u00f4ne des rois apr\u00e8s un jeune gar\u00e7on, Constantin IV. Les soldats se r\u00e9volt\u00e8rent, r\u00e9clamant les droits des deux fr\u00e8res de ce jeune roi. M\u00e9zisius se r\u00e9volta en Sicile et Sapporius en Arm\u00e9nie. Sabourius a demand\u00e9 de l'aide aux Arabes. Muawiyah comprit que l\u2019occasion \u00e9tait m\u00fbre. Il avait pris des pr\u00e9cautions pour le r\u00e8gne de Marada, c'est pourquoi il fit venir un certain nombre de Perses et les installa dans les villes de la c\u00f4te libanaise, et d'autres Irakiens les suivirent en 669. Puis il s'occupa de restaurer les forts c\u00f4tiers. En l'an 669, il effectue une man\u0153uvre militaire en mer et sur terre \u00e0 l'Ouest pour tromper son adversaire. Mais en m\u00eame temps, il approfondissait la d\u00e9fense byzantine en Asie Mineure, et l'avant-garde de son arm\u00e9e atteignait Constantinople. Le chef de cette campagne \u00e9tait Abu Ayyub al-Ansari, il mourut pendant cette campagne et fut enterr\u00e9 hors des murs de la capitale romaine !<\/p>\n

Au printemps de l'ann\u00e9e 673, une grande structure islamique atteint les eaux de Constantinople, assi\u00e9geant la capitale romaine et tentant de d\u00e9barquer des soldats. Les navires romains le repouss\u00e8rent. \u00c0 l\u2019automne, ce b\u00e2timent est revenu dans la p\u00e9ninsule de Kyzikos pour passer l\u2019hiver et recevoir du ravitaillement et des munitions depuis ses bases situ\u00e9es sur la c\u00f4te libano-syrienne. Au printemps suivant, les musulmans reprennent le si\u00e8ge et se r\u00e9voltent \u00e0 nouveau. Ils pass\u00e8rent de nouveau l'hiver \u00e0 Kyzikos. Ils rest\u00e8rent ainsi jusqu'\u00e0 la quatri\u00e8me fois. Lors de ce si\u00e8ge, les Romains ont utilis\u00e9 le feu gr\u00e9geois, semant la panique parmi les musulmans. L'ann\u00e9e 677 arriva et les musulmans reprirent le si\u00e8ge. Ensuite, des bateaux-pompiers marins se sont mis \u00e0 les repousser, incendiant un grand nombre de bateaux musulmans, obligeant ceux qui restaient \u00e0 regagner leurs bases au Levant. Une violente temp\u00eate \u00e9clata, d\u00e9truisant une autre partie, et les Romains poursuivirent le reste et en prirent la majeure partie comme butin. En 678, Muawiyah n\u00e9gocia un trait\u00e9 de paix avec les Romains et ils l'accept\u00e8rent pour une p\u00e9riode de trente ans \u00e0 condition qu'il paie trois mille or, cinquante chevaux arabes et cinquante esclaves chaque ann\u00e9e.<\/p>\n

Yazid Ibn Muawiyah est mort en 683 et Muawiyah II a assum\u00e9 le califat apr\u00e8s lui. Cet homme a vu qu'il n'\u00e9tait pas digne du califat, alors il s'en est retir\u00e9 et ne lui a pas nomm\u00e9 de successeur. Les choses sont revenues \u00e0 ce qu\u2019elles \u00e9taient il y a trois ans, lorsque Muawiyah I est mort. Marwan, le fils d'Al-Hakam, acc\u00e9da au tr\u00f4ne et il \u00e9tait un homme tr\u00e8s \u00e2g\u00e9. Constantin IV profite des probl\u00e8mes de Yazid et le contraint \u00e0 quitter Chypre. Les probl\u00e8mes de Muawiya II et de Marwan survinrent, alors les arm\u00e9es de Constantin travers\u00e8rent la fronti\u00e8re sud, d\u00e9truisant les forteresses de Malatya et \u00e9vacuant les musulmans de Mara\u015f. Marwan mourut, et son fils et successeur, Abd al-Malik, fut contraint de n\u00e9gocier avec les Romains et de payer chaque ann\u00e9e plus d'argent que quiconque n'avait pay\u00e9 auparavant. La r\u00e9conciliation fut conclue \u00e0 cette condition le 7 juillet 685.<\/p>\n

Sixi\u00e8me Concile \u0152cum\u00e9nique - Troisi\u00e8me Concile de Constantinople
<\/span><\/strong>(680-681)<\/p>\n

L'ivraie de Serge, Cyrus et Honorius n'\u00e9tait pas capable de contr\u00f4ler le bl\u00e9 de Sophrone et Maximus. Le rapprochement qui a eu lieu entre l'empereur Constantin IV et le pape Vitalien a donn\u00e9 naissance \u00e0 trois patriarches de Constantinople connus pour leur amour et leur paix : \u00ab Thomas (667-669), Jean (669-675) et Constantin (675-677). \u00bb Puis Th\u00e9odore arriva au cours de l'\u00e9t\u00e9 677. Il avait une opinion faible et \u00e9couta s\u00e9v\u00e8rement son coll\u00e8gue Macaire, patriarche d'Antioche. Il ne savait plus ce qui \u00e9tait juste et exigea que le nom de Vitalien, pape de Rome, soit supprim\u00e9. l'exil. Constantin IV avait r\u00e9ussi \u00e0 repousser les musulmans et voulait r\u00e9primer les conflits internes et unifier les rangs. Il ne s'est pas content\u00e9 de rejeter la demande de Th\u00e9odoros, mais a plut\u00f4t convoqu\u00e9 une conf\u00e9rence (\u0153cum\u00e9nique) Est-Ouest au cours de laquelle les points les plus importants ont \u00e9t\u00e9 discut\u00e9s. les d\u00e9saccords religieux ont \u00e9t\u00e9 discut\u00e9s.<\/p>\n

Au cours de l'\u00e9t\u00e9 de la m\u00eame ann\u00e9e, il \u00e9crivit \u00e0 Donus, pape de Rome, et lui demanda d'envoyer douze \u00e9v\u00eaques italiens \u00e0 une conf\u00e9rence pour examiner le diff\u00e9rend doctrinal existant. L'Empereur \u00e9crivit \u00e0 Exarchus Rabina pour leur ordonner de faciliter le voyage de ces \u00e9v\u00eaques et leur navigation vers Constantinople. Donos \u00e9tait mort en avril 679 et fut remplac\u00e9 par Agathon. Le nouveau pape contacta les \u00e9v\u00eaques d'Occident de mani\u00e8re mixte. Sa r\u00e9ponse a \u00e9t\u00e9 retard\u00e9e, alors Th\u00e9odore de Constantinople a profit\u00e9 de cette opportunit\u00e9 et a supprim\u00e9 le nom de Vitalien de l'exon\u00e9ration. L'Empereur r\u00e9pondit en ordonnant qu'il soit destitu\u00e9 et remplac\u00e9 par George. Cet homme \u00e9tait moins attach\u00e9 au monoth\u00e9isme (deux natures et une volont\u00e9) que son pr\u00e9d\u00e9cesseur.<\/p>\n

Le complexe a \u00e9t\u00e9 achev\u00e9 :<\/span><\/strong> D\u00e9but septembre 680, la d\u00e9l\u00e9gation romaine arrive \u00e0 Constantinople. Elle \u00e9tait compos\u00e9e de trois \u00e9v\u00eaques, de deux pr\u00eatres, d'un diacre et d'un apoth\u00e9acon. Cette d\u00e9l\u00e9gation a port\u00e9 un message d'Agathon \u00e0 Constantine annon\u00e7ant la composition de la d\u00e9l\u00e9gation et la disposition de ses membres \u00e0 soutenir les d\u00e9cisions des conciles \u0153cum\u00e9niques pr\u00e9c\u00e9dents. La d\u00e9l\u00e9gation portait \u00e9galement une d\u00e9claration de foi sign\u00e9e par le Pape et cent vingt-cinq \u00e9v\u00eaques occidentaux affirmant le rejet de l'enseignement d'une seule volont\u00e9. A l'arriv\u00e9e de cette d\u00e9l\u00e9gation, l'Empereur demanda \u00e0 Georges, patriarche de Constantinople, et \u00e0 Macaire, patriarche d'Antioche, d'inviter les \u00e9v\u00eaques sous leur autorit\u00e9 \u00e0 Constantinople pour rencontrer leurs coll\u00e8gues occidentaux. Dans un premier temps, quarante-trois \u00e9v\u00eaques r\u00e9pondirent \u00e0 l'appel, puis ils se multipli\u00e8rent jusqu'\u00e0 ce que le nombre total de signataires atteigne cent soixante-quatorze. Une fois termin\u00e9 et d\u00e8s sa premi\u00e8re session, il prit le caract\u00e8re d'un concile \u0153cum\u00e9nique, car les cinq patriarcats y \u00e9taient repr\u00e9sent\u00e9s. M\u00eame Alexandrie et J\u00e9rusalem, qui \u00e9taient alors sous domination islamique, y envoy\u00e8rent leurs repr\u00e9sentants. L'\u00c9glise d'Alexandrie \u00e9tait repr\u00e9sent\u00e9e par le pasteur Pierre et l'\u00c9glise de J\u00e9rusalem par le pasteur George. Les travaux du Concile commenc\u00e8rent le 7 novembre 680 et se termin\u00e8rent le 16 septembre 681. Le nombre de sessions officielles atteignit dix-huit.<\/p>\n

Localisation et pr\u00e9sidence du complexe :<\/span><\/strong> Le Conseil a tenu ses s\u00e9ances dans la salle du D\u00f4me \u00ab Atrullos \u00bb \u00e0 Trullo. Constantin IV \u00e9tait assis \u00e0 la c\u00e9r\u00e9monie d'ouverture devant le conseil, et \u00e0 ses c\u00f4t\u00e9s se trouvaient les juges d'\u00c9tat. Ensuite, les d\u00e9put\u00e9s de la porte et le d\u00e9put\u00e9 du patriarche de J\u00e9rusalem \u00e9taient assis \u00e0 sa gauche. Il \u00e9tait assis \u00e0 la droite de l'empereur Georges, patriarche de Constantinople, puis de Macaire, patriarche d'Antioche, puis du patriarche adjoint d'Alexandrie, et du reste des \u00e9v\u00eaques, les uns \u00e0 droite et les autres \u00e0 gauche, avec la Sainte Bible dans le milieu.<\/p>\n

Travaux complexes :<\/span><\/strong> Lors de la premi\u00e8re s\u00e9ance, les d\u00e9put\u00e9s du Pape ont demand\u00e9 au clerg\u00e9 de Constantinople d\u2019expliquer cette d\u00e9claration par un acte et une volont\u00e9. L'empereur a demand\u00e9 aux patriarches George et Makarios de r\u00e9pondre. Le patriarche d'Antioche disait : Elle est pr\u00e9sente dans les conciles des p\u00e8res et patriarches les plus c\u00e9l\u00e8bres de Constantinople et dans les croyances de Cyrus d'Alexandrie et d'Honorius, pape de Rome. Le palais en demanda la preuve. Les travaux des conciles furent apport\u00e9s et lus au cours des quatre s\u00e9ances suivantes. Il s'est av\u00e9r\u00e9 que la lettre attribu\u00e9e par Sergius, patriarche de Constantinople, \u00e0 son pr\u00e9d\u00e9cesseur au si\u00e8ge, Minas, ne concordait pas dans l'\u00e9criture et la num\u00e9rotation, ainsi que les actes ant\u00e9rieurs et ult\u00e9rieurs du Ve Concile. En fouillant dans les archives du Patriarcat de Constantinople, j'ai trouv\u00e9 un autre exemplaire des travaux de ce m\u00eame concile - le Cinqui\u00e8me - et il s'est av\u00e9r\u00e9 qu'il \u00e9tait d\u00e9pourvu du texte du trait\u00e9 en question.<\/p>\n

Lors des cinqui\u00e8me et sixi\u00e8me s\u00e9ances, les 7 d\u00e9cembre 680 et 12 f\u00e9vrier 681, le patriarche Macaire d'Antioche pr\u00e9senta trois volumes, dont des textes qui, selon lui, soutenaient la croyance en une volont\u00e9 unique. Lors de la septi\u00e8me s\u00e9ance, le 13 f\u00e9vrier, la d\u00e9l\u00e9gation romaine a pr\u00e9sent\u00e9 des extraits des d\u00e9clarations des p\u00e8res en faveur de la croyance aux deux testaments.
Lors de la huiti\u00e8me s\u00e9ance, le 7 mars 681, l'empereur demanda aux patriarches Georges et Makarios d'exprimer leur opinion sur la d\u00e9claration du pape Agathon. Georges revint aux textes des p\u00e8res et les \u00e9tudia \u00e0 la lumi\u00e8re de ce qui \u00e9tait dit dans la d\u00e9claration de son coll\u00e8gue romain, et il lui apparut clairement qu'il avait raison et dit que les deux testaments, et tous les \u00e9v\u00eaques soumis \u00e0 son autorit\u00e9 \u00e9taient d'accord avec lui l\u00e0-dedans. Ce patriarche a demand\u00e9 que le nom du pape Vitalianos soit restitu\u00e9 \u00e0 Dhabikha, et il a \u00e9t\u00e9 restitu\u00e9. Puis on demanda leur avis \u00e0 Macaire et aux \u00e9v\u00eaques d'Antioche. Ces \u00e9v\u00eaques accept\u00e8rent de prononcer les deux testaments, mais Macaire refusa, affirmant que prononcer les deux testaments les exposait au d\u00e9saccord et \u00e0 la contradiction. L'Empereur r\u00e9it\u00e9ra la demande, mais le Patriarche la refusa, pr\u00e9f\u00e9rant la mort en morceaux plut\u00f4t que de dire deux actes et deux testaments.<\/p>\n

Lors de la neuvi\u00e8me s\u00e9ance, les P\u00e8res se sont consacr\u00e9s \u00e0 l'examen des trois volumes compil\u00e9s par Macaire pour \u00e9tayer l'\u00e9nonc\u00e9 d'une action et d'une volont\u00e9. Ils ont compar\u00e9 une partie de ce qu'il avait pris \u00e0 ses p\u00e8res avec les originaux, et des substitutions et des distorsions sont apparues. Les p\u00e8res ont sugg\u00e9r\u00e9 de couper Macaire et son \u00e9l\u00e8ve Stephen. La dixi\u00e8me s\u00e9ance a \u00e9t\u00e9 consacr\u00e9e \u00e0 examiner ce qui a \u00e9t\u00e9 pr\u00e9sent\u00e9 par la d\u00e9l\u00e9gation roumaine et \u00e0 l'interroger sur les principes.<\/p>\n

Les p\u00e8res se r\u00e9unirent une onzi\u00e8me et une douzi\u00e8me fois, les vingt et vingt-deux mars, pour \u00e9tudier tout ce qu'avait \u00e9crit Macaire. Tous furent r\u00e9cit\u00e9s, et Macaire fut interrog\u00e9 \u00e0 leur sujet, et il avoua qu'ils lui \u00e9taient attribu\u00e9s. Les juges demand\u00e8rent au concile quel serait le sort de Macaire apr\u00e8s le remords et le repentir, et s'il resterait patriarche d'Antioche. Les p\u00e8res ne satisfaisaient pas les membres. Macaire fut d\u00e9pos\u00e9 et Th\u00e9ophane fut nomm\u00e9 son successeur.<\/p>\n

Lors de la treizi\u00e8me session, Sergius, Pyrrhus et Peter, les patriarches de Constantinople, et Cyrus, le patriarche d'Alexandrie, et Honorius, pape de Rome, et Th\u00e9odore, \u00e9v\u00eaque de Parana du Sina\u00ef, furent condamn\u00e9s \u00e0 l'excommunication.<\/p>\n

Un pr\u00eatre solitaire, nomm\u00e9 Polychronius, entra chez les P\u00e8res lors de la quinzi\u00e8me s\u00e9ance, le vingt-six avril. Ce pr\u00eatre affirmait avoir vu dans un r\u00eave des anges c\u00e9lestes, dont un homme d'une grande majest\u00e9, qui lui conseillaient d'aller voir l'empereur et de l'avertir, en lui disant une seule volont\u00e9. Le pr\u00eatre a \u00e9galement affirm\u00e9 qu'il pouvait ressusciter les morts en confirmation de son message. Alors les \u00e9v\u00eaques et les pr\u00e9sidents sont sortis dans la cour des toilettes et ont plac\u00e9 un mort devant le pr\u00eatre sur un cercueil et lui ont demand\u00e9 de le relever. Le pr\u00eatre d\u00e9posa donc sa confession d'un testament sur la poitrine du d\u00e9funt et se pencha sur lui, mais celui-ci ne pouvant rien faire, le concile lui coupa la parole et le lui d\u00e9fendit.<\/p>\n

Lors de la dix-septi\u00e8me session, le Conseil a ratifi\u00e9 toutes ses actions ant\u00e9rieures et excommuni\u00e9 ceux qui croyaient en une seule volont\u00e9 et une seule action. Le 18, le 16 septembre 681, la confession du Concile suivit ainsi :<\/p>\n

\u00ab En un seul Christ, un Fils et un Seigneur, Il est le m\u00eame avec deux natures, une hypostase et une personne, avec deux volont\u00e9s naturelles et deux actions naturelles, sans division, changement, fragmentation ou m\u00e9lange... et le deux volont\u00e9s ne sont pas oppos\u00e9es. Loin de l\u00e0 ! Au contraire, par la volont\u00e9 humaine, il suit sans r\u00e9sistance ni opposition et se soumet \u00e0 sa volont\u00e9 divine, qui est capable de tout.<\/strong><\/p>\n

L'excommunication du pape Honorius fut la suivante :<\/span><\/strong> "Nous privons Honorius, devenu pape de la Rome antique, parce que nous le trouvions dans ses lettres \u00e0 Serge, suivant en tout son opinion et prenant position sur ses convictions intellectuelles." Les d\u00e9put\u00e9s du pape accept\u00e8rent cette excommunication, et le pape L\u00e9on II la soutint car Agathon mourut au d\u00e9but de l'ann\u00e9e 681.<\/p>\n

Le Concile consid\u00e9rait la lettre de Sophrone \u00e0 Serge comme l'une des \u0153uvres du Concile, et les P\u00e8res du Concile appel\u00e8rent les pr\u00e9sidents en disant : \u00ab Nous r\u00e9clamons depuis de nombreuses ann\u00e9es Agathon, le pape de Rome, Georges et Th\u00e9ophane, les Patriarches de Constantinople et d'Antioche, ainsi que pour le Concile et le Synode. Ils ont \u00e9galement appel\u00e9 \u00e0 Constantin IV, \u00ab le champion de l\u2019Orthodoxie, le pilier de l\u2019\u00c9glise et le gardien de la foi \u00bb. L'Empereur approuva tous les travaux de ce concile et exigea sa d\u00e9claration et son action par deux testaments imp\u00e9riaux, le premier dat\u00e9 du 16 septembre et le second du 23 d\u00e9cembre 681.<\/p>","protected":false},"excerpt":{"rendered":"

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