{"id":680,"date":"2009-02-24T23:28:49","date_gmt":"2009-02-24T23:28:49","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/church-history\/church-history-to-nineteenth-century\/first-ecumenical-council-the-first-council-of-nicea\/"},"modified":"2009-02-24T23:28:49","modified_gmt":"2009-02-24T23:28:49","slug":"first-ecumenical-council-the-first-council-of-nicea","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/fr\/church-history\/church-history-to-nineteenth-century\/first-ecumenical-council-the-first-council-of-nicea\/","title":{"rendered":"Premier Concile \u0152cum\u00e9nique - Premier Concile de Nic\u00e9e"},"content":{"rendered":"

Appel \u00e0 tenir le conseil :<\/span><\/strong> (325) Constantin a appel\u00e9 tous les \u00e9v\u00eaques de tout l'empire \u00e0 se consulter et \u00e0 \u00e9changer des opinions. Le lieu de la rencontre a \u00e9t\u00e9 fix\u00e9 \u00e0 Nic\u00e9e et non \u00e0 Ankara, comme le sugg\u00e9rait le concile d'Antioche. Il pensait que changer de lieu \u00e9tait n\u00e9cessaire, notamment parce que le climat de Nic\u00e9e \u00e9tait plus agr\u00e9able que celui d'Ankara, que Nic\u00e9e \u00e9tait plus proche de Nicom\u00e9die, le si\u00e8ge de son r\u00e8gne, et qu'il \u00e9tait plus facile pour les \u00e9v\u00eaques d'Occident d'y acc\u00e9der que d'y acc\u00e9der. Ankara. La raison pour laquelle le Concile d'Antioche a demand\u00e9 de d\u00e9signer Ankara comme lieu du concile peut \u00eatre due au fait qu'il s'agit d'un centre eccl\u00e9siastique d'Antioche proche d'Antioche et \u00e0 la renomm\u00e9e de son \u00e9v\u00eaque, Markellus, pour sa violente fermet\u00e9 face \u00e0 Arius et ses partisans.<\/p>\n

<\/p>\n

Repr\u00e9sentants de l'\u00c9glise :<\/span><\/strong> Les \u00c9glises \u00e9taient repr\u00e9sent\u00e9es par un grand nombre d'\u00e9v\u00eaques de : Syrie, Cilicie, Ph\u00e9nicie, Arabie, \u00c9gypte, Libye, M\u00e9sopotamie, Eskisie, Pount, Galatie, Pamphylie, Cappadoce, Phrygie, Thrace, Mac\u00e9doine, Acha\u00efe, \u00c9pire, Italie, Gaule, Espagne et Afrique du Nord. Quant au nombre des \u00e9v\u00eaques rassembl\u00e9s, il existe plusieurs r\u00e9cits, dont celui d'Ephestathius, \u00e9v\u00eaque d'Antioche, qu'ils \u00e9taient deux cent soixante-dix, et trois cents dans le r\u00e9cit d'Athanase d'Alexandrie, et apr\u00e8s l'an 360 il fut \u00e9crit que leur nombre \u00e9tait 318. Ce nombre est le nombre approuv\u00e9 par les savants et les sp\u00e9cialistes.<\/p>\n

Silvestros, \u00e9v\u00eaque de Rome, n'a pas pu y assister en raison de son grand \u00e2ge, c'est pourquoi deux pr\u00eatres romains et un \u00e9v\u00eaque calabrais ont pris sa place.<\/p>\n

Int\u00e9gration du complexe :<\/span><\/strong> Les v\u00e9n\u00e9rables p\u00e8res se r\u00e9unirent le vingt mai de l'an 325 dans une grande salle de la cour et s'assirent aux endroits qui leur \u00e9taient d\u00e9sign\u00e9s \u00e0 droite et \u00e0 gauche. Ils attendaient l\u2019arriv\u00e9e de l\u2019Empereur. Quand il est arriv\u00e9, ils se sont tenus debout avec respect et r\u00e9v\u00e9rence. Constantin refusa de s'asseoir devant les \u00e9v\u00eaques.<\/p>\n

Pr\u00e9sidence du complexe :<\/span><\/strong> Les r\u00e9cits diff\u00e8rent quant \u00e0 savoir qui dirigeait le complexe. L'\u00e9crivain qui a organis\u00e9 les chapitres du livre Eus\u00e8be sur la vie de Constantin estime qu'Eus\u00e8be lui-m\u00eame a dirig\u00e9 le concile. Il semble au lecteur que saint Athanase a voulu dire qu'Hosius, \u00e9v\u00eaque de Cordoue, occupait la premi\u00e8re place. Mais l'historien Th\u00e9odoret donne la pr\u00e9sidence \u00e0 Eustathe, \u00e9v\u00eaque d'Antioche. Cette affirmation est plus proche de la v\u00e9rit\u00e9, car l'\u00e9v\u00eaque de Rome s'est excus\u00e9 de son absence et l'\u00e9v\u00eaque d'Alexandrie \u00e9tait l'un des opposants, de sorte que l'\u00e9v\u00eaque d'Antioche \u00e9tait le plus important des \u00e9v\u00eaques r\u00e9unis. Il faut cependant noter que le nom d'Hosius est venu en premier parmi les signataires.<\/p>\n

Ouverture du complexe :<\/span><\/strong> L'Empereur intervenait au conseil des p\u00e8res sur une chaise d'or. Le pr\u00e9sident du conseil se leva et remercia l'empereur pour son soin envers l'\u00e9glise. L'Empereur r\u00e9pondit en remerciant le \u00ab Roi de l'Univers \u00bb pour ses nombreuses b\u00e9n\u00e9dictions, notamment celles qui lui permirent de voir les \u00e9v\u00eaques r\u00e9unis d'un seul esprit et d'un seul c\u0153ur. Il d\u00e9clara plus tard qu\u2019avec le pouvoir du \u00ab Roi Sauveur \u00bb, il \u00e9tait capable d\u2019\u00e9liminer les tyrans qui r\u00e9sistaient \u00e0 Dieu. Il a soulign\u00e9 qu'il consid\u00e9rait que toute \u00e9meute au sein de l'\u00c9glise \u00e9tait \u00e9gale au danger d'une guerre \u00e0 grande \u00e9chelle.<\/p>\n

Le discours de l'empereur fut transf\u00e9r\u00e9 du latin au grec et les p\u00e8res, imm\u00e9diatement apr\u00e8s avoir termin\u00e9 la traduction, commenc\u00e8rent \u00e0 discuter des questions en suspens. L'historien Eus\u00e8be raconte que l'empereur est intervenu \u00e0 plusieurs reprises pour \u00e9tablir la paix et l'harmonie.<\/p>\n

{La premi\u00e8re chose qui attire l'attention des chercheurs est que les signes de pers\u00e9cution - qui s'\u00e9taient att\u00e9nu\u00e9s - \u00e9taient clairement visibles sur les corps de la plupart des p\u00e8res venus des \u00e9glises du monde pour t\u00e9moigner du Christ vivant et toujours victorieux. . Leurs membres mutil\u00e9s ou amput\u00e9s et les traces de blessures, de coups et de coups de fouet t\u00e9moignent du fait que la foi fervente qu'ils ont enregistr\u00e9e \u00e0 Nic\u00e9e a \u00e9t\u00e9 pr\u00e9serv\u00e9e dans leur c\u0153ur et leur esprit et inscrite dans la patience de leur corps. Ce n'est un secret pour personne que ces souffrances sont rest\u00e9es - et resteront - les compagnons des saints qui en sont t\u00e9moins, et peut-\u00eatre le t\u00e9moignage le plus marquant est celui du diacre Athanase, qui accompagnait l'\u00e9v\u00eaque Alexandros d'Alexandrie au concile et \u00e9tait le h\u00e9ros de Nic\u00e9e, fut exil\u00e9 apr\u00e8s avoir assum\u00e9 cinq fois la charge de patriarcat d'Alexandrie et resta quelque temps en dehors de son \u00e9glise, plus de vingt ans}. (Extrait de mon bulletin paroissial)<\/p>\n

Faites des recherches sur l'h\u00e9r\u00e9sie d'Arius\u00a0:<\/span><\/strong> Les p\u00e8res ont commenc\u00e9 leurs recherches et ont \u00e9cout\u00e9 une partie de ce qui \u00e9tait mentionn\u00e9 dans son livre \u00ab La Trilogie \u00bb, et ils ont \u00e9t\u00e9 constern\u00e9s et condamn\u00e9s avec incr\u00e9dulit\u00e9. Arius a expliqu\u00e9 sa foi en se basant sur la philosophie de Plotin et son interpr\u00e9tation des versets bibliques. D'une mani\u00e8re convaincante et \u00e9loquente. Cependant, gr\u00e2ce \u00e0 Alexandros et \u00e0 son diacre Athanase, qui travaillaient indirectement, n'ayant pas le droit d'intervenir dans le conflit ni m\u00eame d'exprimer une opinion, il travailla donc derri\u00e8re son \u00e9v\u00eaque, pr\u00e9parant pour lui les d\u00e9cisions, contribuant \u00e0 leur texte et corrigeant leur erreurs avec humilit\u00e9, jusqu'\u00e0 devenir l'esprit du conseil et la machine qui g\u00e9rait les discussions. . Vingt \u00e9v\u00eaques ont soutenu Arius dans les coulisses, dont les plus c\u00e9l\u00e8bres \u00e9taient : \u00c9ph\u00e8se, \u00e9v\u00eaque de Nicom\u00e9die, \u00c9ph\u00e8se, \u00e9v\u00eaque de C\u00e9sar\u00e9e en Palestine, Th\u00e9odote, \u00e9v\u00eaque de Lattaqui\u00e9, Athanase, \u00e9v\u00eaque d'A\u00efn Zerba et Gr\u00e9goire, \u00e9v\u00eaque de Beyrouth. Mais tout le monde reconnaissait que le Fils de Dieu est un vrai Dieu, et ils diff\u00e9raient dans l\u2019interpr\u00e9tation et la d\u00e9finition de cette d\u00e9claration.<\/p>\n

Les P\u00e8res au Concile ont utilis\u00e9 le mot \u00ab HOMO-OUSIOS \u00bb, qui signifie \u00e9gal par essence, ou plus pr\u00e9cis\u00e9ment celui qui a la m\u00eame essence. Quant \u00e0 Arius, il a insist\u00e9 pour utiliser le mot \u00ab HOMO \u00bb.je<\/span>-OUSIOS\u00bb, ce qui signifie similaire en substance. La diff\u00e9rence \u00e9crite est une lettre, mais le sens est compl\u00e8tement diff\u00e9rent.<\/p>\n

Certains p\u00e8res ont dit qu'il faut se contenter de l'expression des p\u00e8res pr\u00e9c\u00e9dents, et d'autres ont dit qu'il faut scruter les paroles des p\u00e8res et d\u00e9finir l'expression. Eus\u00e8be, \u00e9v\u00eaque de C\u00e9sar\u00e9e en Palestine, a r\u00e9primand\u00e9 cette opportunit\u00e9 et a pr\u00e9sent\u00e9 un code de foi qui \u00e9tait r\u00e9cit\u00e9 dans son \u00e9glise lors de la pratique du sacrement du bapt\u00eame, et il esp\u00e9rait qu'il serait accept\u00e9 et approuv\u00e9. Mais les p\u00e8res ont refus\u00e9 de l'accepter tel qu'il \u00e9tait, alors ils y ont ajout\u00e9 quelques phrases pour le contr\u00f4le et la clarification. Ils ont rendu n\u00e9cessaire de dire que le Fils de Dieu est n\u00e9 de l'essence du P\u00e8re et qu'il est un vrai Dieu d'un vrai Dieu, engendr\u00e9 et non cr\u00e9\u00e9, \u00e9gal au P\u00e8re en essence \u00ab HOMO-OUSIOS \u00bb. Certains sp\u00e9cialistes pensent que c'est Hosius qui a sugg\u00e9r\u00e9 d'introduire l'expression \u00ab \u00e9gal au P\u00e8re en substance \u00bb, et il a \u00e9t\u00e9 soutenu en cela par Ephestathius, \u00e9v\u00eaque d'Antioche, et par Marklaus, \u00e9v\u00eaque d'Ankara.<\/p>\n

{Le terme "homoosius" (\u00e9gal au P\u00e8re en substance) a suscit\u00e9 une grande controverse \u00e0 l'int\u00e9rieur et \u00e0 l'ext\u00e9rieur du concile, parce que ceux qui soutenaient l'opinion inqui\u00e9tante et ceux qui \u00e9taient guid\u00e9s par leur hypocrisie disaient que l'expression n'\u00e9tait pas scripturaire et accusaient les p\u00e8res. de tomber dans l'h\u00e9r\u00e9sie de Sabalius (qui croyait en un Dieu unique \u00e0 trois formes), et cela parce que l'expression \u00ab Homoosius \u00bb \u2013 dans le monde grec \u2013 signifiait \u00ab une seule entit\u00e9 \u00bb. Le n\u00e9oplatonisme et le gnosticisme du troisi\u00e8me si\u00e8cle utilisaient le mot pour d\u00e9signer un \u00eatre ou une personne rationnel. Cependant, les P\u00e8res du Concile, qui r\u00e9futaient le \u00ab formalisme \u00bb de Sabalius (c'est-\u00e0-dire la croyance en un Dieu unique \u00e0 trois formes), et qui, comme le dit saint Gr\u00e9goire de Nazianze, suivaient la voie des ap\u00f4tres-chasseurs et Ce n\u2019est pas le chemin des philosophes, ils se sont \u00e9lev\u00e9s au-dessus de la philosophie humaine et de toutes ses m\u00e9thodes, c\u2019est pourquoi ils ont baptis\u00e9 le mot \u00ab homoosius \u00bb, ce qui signifie qu\u2019ils lui ont donn\u00e9 un sens chr\u00e9tien, soulignant que m\u00eame s\u2019il ne se trouve pas litt\u00e9ralement dans la Bible, il est moralement inspir\u00e9 par celui-ci. Il est mentionn\u00e9 dans le Recueil du droit eccl\u00e9siastique (p. 45) que saint Ir\u00e9n\u00e9e, \u00e9v\u00eaque de Lyon, l'utilisa quatre fois, et le martyr Pamphilius raconta qu'Orig\u00e8ne le ma\u00eetre l'utilisa aussi dans le m\u00eame sens que le concile de Nic\u00e9e le voulait. il. D'apr\u00e8s ce que disaient les P\u00e8res du Concile : \u00ab Puisque le Fils est de l'essence du P\u00e8re, le Fils est Dieu tout comme le P\u00e8re est Dieu, et c'est pourquoi il faut dire que le Christ est d'une seule essence avec le P\u00e8re. \u00bb (D'apr\u00e8s mon bulletin paroissial).<\/p>\n

Constantin \u00e9tait d'accord avec l'opinion de l'\u00e9crasante majorit\u00e9, de sorte que le texte du Credo de Nic\u00e9e \u00e9tait le suivant :<\/p>\n

Je crois en un seul Dieu, le P\u00e8re Tout-Puissant, Cr\u00e9ateur de tout ce qui est visible et invisible, et en un seul Seigneur, J\u00e9sus-Christ, le Fils unique de Dieu, n\u00e9 du P\u00e8re, c'est-\u00e0-dire de l'essence du P\u00e8re. Dieu n\u00e9 de Dieu, Lumi\u00e8re issue de la Lumi\u00e8re, vrai Dieu n\u00e9 du vrai Dieu, engendr\u00e9 et non cr\u00e9\u00e9, consubstantiel au P\u00e8re, par qui toutes choses ont \u00e9t\u00e9 faites, Celui qui est au ciel et sur la terre, qui est descendu pour nous les humains et pour notre salut. , s'est incarn\u00e9, s'est fait homme, a souffert et est ressuscit\u00e9 le troisi\u00e8me jour, est mont\u00e9 au ciel, et viendra juger les vivants et les morts, et par le Saint-Esprit.<\/p>\n

Les P\u00e8res joignirent \u00e0 cette loi les phrases suivantes : \u00ab Quant \u00e0 ceux qui disent qu'il fut un temps o\u00f9 il n'existait pas, et qu'il n'existait pas avant de na\u00eetre, et qu'il est venu du n\u00e9ant, d'une autre hypostase et d'une autre essence, et que le Fils de Dieu a \u00e9t\u00e9 cr\u00e9\u00e9, chang\u00e9 et transform\u00e9, tout cela est s\u00e9par\u00e9 par l\u2019\u00c9glise. Les p\u00e8res ont interdit Arius et ses partisans, mais Constantin les a soutenus et a condamn\u00e9 Arius \u00e0 la d\u00e9portation et \u00e0 l'exil.<\/p>\n

Probl\u00e8me de P\u00e2ques\u00a0:<\/span><\/strong> Ensuite, le Concile s'est pench\u00e9 sur la question de P\u00e2ques. L'\u00c9glise d'Antioche \u00e9tait en ligne avec les Juifs dans leurs calculs pour d\u00e9signer le quatorzi\u00e8me Nisan et donc le jour o\u00f9 tombe P\u00e2ques. L'ann\u00e9e juive comprenait douze mois lunaires pour les ann\u00e9es simples et treize mois pour les ann\u00e9es suppl\u00e9mentaires. Leur ann\u00e9e suppl\u00e9mentaire est revenue sept fois sur une p\u00e9riode de dix-neuf ans. \u00c0 ces ann\u00e9es \u00ab ambolismiques \u00bb suppl\u00e9mentaires, ils ajout\u00e8rent un autre mois compos\u00e9 de vingt-neuf jours, qu'ils appel\u00e8rent \u00ab Wadhar \u00bb, signifiant le deuxi\u00e8me mars, pour rapprocher l'ann\u00e9e lunaire de l'ann\u00e9e solaire. L'\u00c9glise d'Alexandrie avait ferm\u00e9 les yeux sur les calculs des Juifs et avait adopt\u00e9 une r\u00e8gle sp\u00e9ciale qui faisait que P\u00e2ques tombait apr\u00e8s la premi\u00e8re pleine lune apr\u00e8s l'\u00e9quinoxe de printemps du 21 mars. Le fait que chacune des deux \u00c9glises orientales ait adh\u00e9r\u00e9 \u00e0 sa propre voie a entra\u00een\u00e9 une diff\u00e9rence dans la date de P\u00e2ques. La P\u00e2ques antiochienne peut pr\u00e9c\u00e9der la f\u00eate alexandrine d'un mois complet. Apr\u00e8s que tout le monde ait \u00e9cout\u00e9 les arguments des deux groupes, ils ont convenu que cette grande f\u00eate devait \u00eatre c\u00e9l\u00e9br\u00e9e un jour dans toutes les \u00e9glises, et ils ont impos\u00e9 la n\u00e9cessit\u00e9 de suivre la r\u00e8gle d'Alexandrie et de Rome. Le patriarche d'Alexandrie a \u00e9t\u00e9 nomm\u00e9 charg\u00e9 de fixer la date et de l'annoncer au reste des patriarches.<\/p>\n

Ici, certains historiens pensent que la mission de l'\u00c9glise d'Alexandrie de d\u00e9terminer la date de P\u00e2ques est due \u00e0 son rang \u00e9lev\u00e9 et \u00e0 son autorit\u00e9 sur le reste des \u00e9glises. Tandis que d'autres, "objectifs", pensent que ce probl\u00e8me \u00e9tait d\u00fb au fait qu'Alexandrie \u00e9tait la capitale de l'astronomie et que, par cons\u00e9quent, son \u00e9glise \u00e9tait charg\u00e9e de ce travail, et qu'il ne s'agissait pas d'une sorte de sup\u00e9riorit\u00e9 sur le reste des chaires.<\/p>\n

Bapt\u00eame des h\u00e9r\u00e9tiques et des ingrats :<\/span><\/strong> Le Concile a d\u00e9cid\u00e9 de ne pas reconna\u00eetre le bapt\u00eame de ceux qui baptisaient des h\u00e9r\u00e9tiques parce qu'ils ne croyaient pas \u00e0 la Trinit\u00e9. Quant \u00e0 ceux qui ont \u00e9t\u00e9 correctement baptis\u00e9s et ont d\u00e9riv\u00e9 dans l\u2019une des h\u00e9r\u00e9sies, lorsqu\u2019ils retournent \u00e0 l\u2019\u00e9glise, leur bapt\u00eame ne sera pas r\u00e9p\u00e9t\u00e9.<\/p>\n

R\u00e8gles complexes\u00a0:<\/span><\/strong> Le Concile a promulgu\u00e9 vingt lois pour l'organisation de l'\u00c9glise, et la huiti\u00e8me loi a statu\u00e9 que les Novatiens devaient \u00eatre accept\u00e9s dans l'\u00c9glise universelle \u00e0 condition qu'ils reconnaissent par \u00e9crit la doctrine de l'\u00c9glise et participent \u00e0 la pers\u00e9cution de ceux qui avaient un second mariage. et ceux qui sont tomb\u00e9s. Cette m\u00eame loi stipule que l'ordination de ces personnes et l'\u00e9piscopat officiel de leurs \u00e9v\u00eaques sont reconnus si l'\u00e9v\u00eaque orthodoxe du dioc\u00e8se y consent. La dix-neuvi\u00e8me loi autorisait le retour des disciples de Paul de Samesate dans l'\u00e9treinte de l'\u00c9glise \u00e0 condition qu'ils soient rebaptis\u00e9s, et exigeait la reconnaissance de leur ordination imm\u00e9diatement apr\u00e8s la fin de leur bapt\u00eame.<\/p>\n

La premi\u00e8re loi exigeait le licenciement du clerg\u00e9 ind\u00e9pendant et la non-d\u00e9l\u00e9gation de tout la\u00efc pour exercer le sacerdoce \u00e0 moins qu'il n'ait \u00e9t\u00e9 soign\u00e9 par des m\u00e9decins pour une maladie et qu'il ait \u00e9t\u00e9 d\u00e9figur\u00e9 par des pers\u00e9cuteurs. La deuxi\u00e8me loi emp\u00eachait l'acceptation de nouveaux venus dans la foi dans les rangs du clerg\u00e9. Les neuvi\u00e8me et dixi\u00e8me ont d\u00e9cid\u00e9 de rejeter les pr\u00eatres qui ont \u00e9t\u00e9 ordonn\u00e9s sans examen et en violation de la loi, et d'excommunier ceux qui ont reni\u00e9 la foi et ordonn\u00e9 sans que leurs ordonn\u00e9s en soient au courant.<\/p>\n

Il a discut\u00e9 des actions du clerg\u00e9 dans les troisi\u00e8me, treizi\u00e8me, quinzi\u00e8me, seizi\u00e8me, dix-septi\u00e8me et dix-huiti\u00e8me canons. Le troisi\u00e8me a statu\u00e9 que l'\u00e9v\u00eaque, le pr\u00eatre et le diacre ne devraient pas vivre avec une femme autre que sa m\u00e8re, sa s\u0153ur, sa tante, sa tante paternelle et toute personne contre laquelle il n'y a aucun soup\u00e7on. Le treizi\u00e8me exigeait la communion de ceux qui demandent la Sainte Eucharistie alors qu'ils \u00e9taient en \u00e9tat de mort, et les quinzi\u00e8me et seizi\u00e8me interdisaient au clerg\u00e9 de quitter leurs \u00e9glises et de se d\u00e9placer dans une autre \u00e9glise, et exigeaient l'invalidation de l'ordination qu'un \u00e9v\u00eaque personnellement conf\u00e9r\u00e9 par une autre \u00e9glise sans l'approbation de son \u00e9v\u00eaque. Le dix-septi\u00e8me interdisait au clerg\u00e9 de faire le commerce de l'argent par le biais de l'usure. Le XVIIIe interdit aux diacres de s'asseoir parmi les pr\u00eatres et de leur offrir la communion.<\/p>\n

La quatri\u00e8me loi appelait tous les \u00e9v\u00eaques du dioc\u00e8se \u00e0 participer \u00e0 l'ordination de l'un des \u00e9v\u00eaques, permettait l'ordination de trois ensemble apr\u00e8s l'approbation des absents, et exigeait l'approbation et la ratification du m\u00e9tropolitain. La cinqui\u00e8me loi stipule que ceux qui sont interdits de communion dans un dioc\u00e8se ne doivent pas \u00eatre admis dans la communion d'un autre dioc\u00e8se. A cette occasion, les \u00e9v\u00eaques du dioc\u00e8se se r\u00e9unissent en conseil local deux fois par an, au printemps et \u00e0 l'automne.<\/p>\n

La sixi\u00e8me loi stipulait : \u00ab L'autorit\u00e9 en \u00c9gypte, en Libye et dans les cinq villes appartiendra \u00e0 l'\u00e9v\u00eaque d'Alexandrie, car cette coutume est \u00e9galement soumise \u00e0 la proc\u00e9dure pour l'\u00e9v\u00eaque de Rome. \u00bb De m\u00eame, que les progr\u00e8s soient pr\u00e9serv\u00e9s pour les \u00e9glises d\u2019Antioche et des autres dioc\u00e8ses. Le septi\u00e8me canon d\u00e9clare : \u00ab Il est de coutume et accept\u00e9 que l'\u00e9v\u00eaque qui est dans l'\u00e9glise de n'importe quelle J\u00e9rusalem soit digne. Puisse-t-il \u00eatre suivi dignement.<\/p>\n

Remarque : Le Concile n'a pas mentionn\u00e9 Constantinople car elle n'a \u00e9t\u00e9 officiellement inaugur\u00e9e comme capitale que cinq ans apr\u00e8s la tenue du Concile. (Al-Shabaka, citant \u00ab L'\u00c9glise orthodoxe pass\u00e9e et pr\u00e9sente, deuxi\u00e8me partie \u00bb de Callistos Ware)<\/span><\/p>\n

Conclusion du complexe :<\/span><\/strong> Le concile termina ses travaux le 19 juin de l'an 325. Cette date co\u00efncidait et co\u00efncidait presque avec la fin de la vingti\u00e8me ann\u00e9e de l'accession au pouvoir de Constantin. Il invita les \u00e9v\u00eaques \u00e0 un grand banquet dans son palais. il a assist\u00e9 \u00e0 la f\u00eate de cl\u00f4ture et a prononc\u00e9 un discours dans lequel il a distingu\u00e9 les \u00e9v\u00eaques pour leur compr\u00e9hension, leur paix et leur amour, ainsi que pour leur assistance mutuelle dans la propagation de la foi parmi les gens. Il leur fit des cadeaux et ordonna la distribution de bl\u00e9 aux \u00e9glises pour r\u00e9pondre aux besoins des pauvres et des n\u00e9cessiteux.<\/p>","protected":false},"excerpt":{"rendered":"

\u0627\u0644\u062f\u0639\u0648\u0629 \u0625\u0644\u0649 \u0639\u0642\u062f \u0627\u0644\u0645\u062c\u0645\u0639: (325) \u062f\u0639\u0627 \u0642\u0633\u0637\u0646\u0637\u064a\u0646 \u062c\u0645\u064a\u0639 \u0627\u0644\u0623\u0633\u0627\u0642\u0641\u0629 \u0645\u0646 \u062c\u0645\u064a\u0639 \u0623\u0646\u062d\u0627\u0621 \u0627\u0644\u0625\u0645\u0628\u0631\u0627\u0637\u0648\u0631\u064a\u0629 \u0625\u0644\u0649 \u0627\u0644\u062a\u0634\u0627\u0648\u0631 \u0648\u062a\u0628\u0627\u062f\u0644 \u0627\u0644\u0631\u0623\u064a. \u0648\u0639\u064a\u0651\u0646 \u0645\u0643\u0627\u0646 \u0627\u0644\u0627\u062c\u062a\u0645\u0627\u0639 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\u0627\u0644\u0633\u0645\u0633\u064a\u0627\u0637\u064a, \u062f\u0633\u062a\u0648\u0631 \u0627\u0644\u0625\u064a\u0645\u0627\u0646 \u0627\u0644\u0642\u0648\u0627\u0646\u064a\u0646, \u0633\u0627\u0628\u064a\u0644\u064a\u0648\u0633, \u0642\u0627\u0646\u0648\u0646 \u0627\u0644\u0625\u064a\u0645\u0627\u0646, \u0642\u0633\u0637\u0646\u0637\u064a\u0646, \u0643\u0646\u064a\u0633\u0629 \u0623\u0646\u0637\u0627\u0643\u064a\u0629, \u0643\u0646\u064a\u0633\u0629 \u0627\u0644\u0625\u0633\u0643\u0646\u062f\u0631\u064a\u0629, \u0645\u062c\u0645\u0639 \u0646\u0642\u064a\u0642\u0629, \u0646\u064a\u0642\u0629, \u0646\u064a\u0642\u064a\u0627, \u0647\u0631\u0637\u0642\u0629 \u0623\u0631\u064a\u0648\u0633, \u0647\u0648\u0633\u064a\u0648\u0633, \u0647\u0648\u0645\u0648\u0648\u0633\u064a\u0648\u0633\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.orthodoxonline.org\/theology\/fr\/church-history\/church-history-to-nineteenth-century\/first-ecumenical-council-the-first-council-of-nicea\/\" \/>\n<meta property=\"og:site_name\" content=\"\u0634\u0628\u0643\u0629 \u0623\u0631\u062b\u0648\u0630\u0643\u0633 \u0623\u0648\u0646\u0644\u0627\u064a\u0646\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/facebook.com\/orthodoxonline\" \/>\n<meta property=\"article:published_time\" content=\"2009-02-24T23:28:49+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.orthodoxonline.org\/theology\/wp-content\/uploads\/sites\/3\/2015\/03\/Orthodoxonline-Logo-Featured-Post.png\" \/>\n\t<meta property=\"og:image:width\" content=\"919\" \/>\n\t<meta property=\"og:image:height\" content=\"400\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\n<meta name=\"author\" content=\"\u0623\u0633\u062f \u0631\u0633\u062a\u0645\u060c \u0627\u0644\u062f\u0643\u062a\u0648\u0631 \u0627\u0644\u0645\u0624\u0631\u062e\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@orthodoxonline\" \/>\n<meta name=\"twitter:site\" content=\"@orthodoxonline\" \/>\n<meta name=\"twitter:label1\" content=\"\u00c9crit par\" \/>\n\t<meta name=\"twitter:data1\" content=\"\u0623\u0633\u062f \u0631\u0633\u062a\u0645\u060c \u0627\u0644\u062f\u0643\u062a\u0648\u0631 \u0627\u0644\u0645\u0624\u0631\u062e\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/www.orthodoxonline.org\\\/theology\\\/es\\\/church-history\\\/church-history-to-nineteenth-century\\\/first-ecumenical-council-the-first-council-of-nicea\\\/#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/www.orthodoxonline.org\\\/theology\\\/es\\\/church-history\\\/church-history-to-nineteenth-century\\\/first-ecumenical-council-the-first-council-of-nicea\\\/\"},\"author\":{\"name\":\"\u0623\u0633\u062f \u0631\u0633\u062a\u0645\u060c \u0627\u0644\u062f\u0643\u062a\u0648\u0631 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\u0627\u0644\u0623\u0648\u0644\",\"datePublished\":\"2009-02-24T23:28:49+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\\\/\\\/www.orthodoxonline.org\\\/theology\\\/es\\\/church-history\\\/church-history-to-nineteenth-century\\\/first-ecumenical-council-the-first-council-of-nicea\\\/\"},\"wordCount\":6,\"publisher\":{\"@id\":\"https:\\\/\\\/www.orthodoxonline.org\\\/theology\\\/#organization\"},\"image\":{\"@id\":\"https:\\\/\\\/www.orthodoxonline.org\\\/theology\\\/es\\\/church-history\\\/church-history-to-nineteenth-century\\\/first-ecumenical-council-the-first-council-of-nicea\\\/#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/www.orthodoxonline.org\\\/theology\\\/wp-content\\\/uploads\\\/sites\\\/3\\\/2015\\\/03\\\/Orthodoxonline-Logo-Featured-Post.png\",\"keywords\":[\"Homoousios\",\"\u0623\u062b\u0646\u0627\u0633\u064a\u0648\u0633\",\"\u0623\u0633\u0642\u0641 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\u0623\u0648\u0646\u0644\u0627\u064a\u0646\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/www.orthodoxonline.org\\\/theology\\\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\\\/\\\/www.orthodoxonline.org\\\/theology\\\/es\\\/church-history\\\/church-history-to-nineteenth-century\\\/first-ecumenical-council-the-first-council-of-nicea\\\/#primaryimage\"},\"image\":{\"@id\":\"https:\\\/\\\/www.orthodoxonline.org\\\/theology\\\/es\\\/church-history\\\/church-history-to-nineteenth-century\\\/first-ecumenical-council-the-first-council-of-nicea\\\/#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/www.orthodoxonline.org\\\/theology\\\/wp-content\\\/uploads\\\/sites\\\/3\\\/2015\\\/03\\\/Orthodoxonline-Logo-Featured-Post.png\",\"datePublished\":\"2009-02-24T23:28:49+00:00\",\"description\":\": \u0627\u0644\u062f\u0639\u0648\u0629 \u0625\u0644\u0649 \u0639\u0642\u062f \u0627\u0644\u0645\u062c\u0645\u0639: (325) \u062f\u0639\u0627 \u0642\u0633\u0637\u0646\u0637\u064a\u0646 \u062c\u0645\u064a\u0639 \u0627\u0644\u0623\u0633\u0627\u0642\u0641\u0629 \u0645\u0646 \u062c\u0645\u064a\u0639 \u0623\u0646\u062d\u0627\u0621 \u0627\u0644\u0625\u0645\u0628\u0631\u0627\u0637\u0648\u0631\u064a\u0629 \u0625\u0644\u0649 \u0627\u0644\u062a\u0634\u0627\u0648\u0631 \u0648\u062a\u0628\u0627\u062f\u0644 \u0627\u0644\u0631\u0623\u064a. \u0648\u0639\u064a\u0651\u0646 \u0645\u0643\u0627\u0646 \u0627\u0644\u0627\u062c\u062a\u0645\u0627\u0639 \u0646\u064a\u0642\u064a\u0629 \u0644\u0627 \u0641\u064a \u0623\u0646\u0642\u064a\u0631\u0629 -\u0643\u0645\u0627. \u0645\u0648\u0627\u0636\u064a\u0639 \u0645\u062a\u0635\u0644\u0629: Homoousios, \u0623\u062b\u0646\u0627\u0633\u064a\u0648\u0633, \u0623\u0633\u0642\u0641 \u0631\u0648\u0645\u0627, \u0623\u0641\u0633\u0627\u0628\u064a\u0648\u0633, \u0623\u0641\u0633\u062a\u0627\u0633\u064a\u0648\u0633, \u0623\u0641\u0644\u0627\u0637\u0648\u0646, \u0623\u0641\u0644\u0648\u0637\u064a\u0646, \u0623\u0644\u0648\u0647\u0629 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