{"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\/ro\/church-history\/church-history-to-nineteenth-century\/first-ecumenical-council-the-first-council-of-nicea\/","title":{"rendered":"Sinodul I Ecumenic - Sinodul I de la Niceea"},"content":{"rendered":"

Apel pentru \u021binerea consiliului:<\/span><\/strong> (325) Constantin a chemat to\u021bi episcopii din tot imperiul s\u0103 se consulte \u0219i s\u0103 fac\u0103 schimb de opinii. Locul de \u00eent\u00e2lnire a fost stabilit la Niceea, nu la Ankara - a\u0219a cum a sugerat Sinodul din Antiohia. El credea c\u0103 schimbarea locului era necesar\u0103 din motive printre care faptul c\u0103 clima Niceei era mai pl\u0103cut\u0103 dec\u00e2t cea a Ankarei, c\u0103 Niceea era mai aproape de Nicomedia, sediul domniei sale, \u0219i c\u0103 a ajunge la el era mai u\u0219or pentru episcopii Occidentului dec\u00e2t s\u0103 ajung\u0103. Ankara. Motivul cererii Conciliului Antiohian de a desemna Ankara drept loc pentru consiliu se poate datora faptului c\u0103 acesta este un centru ecleziastic al Antiohiei aproape de Antiohia \u0219i faimei episcopului s\u0103u, Markellus, pentru fermitatea sa violent\u0103 \u00een fa\u021ba lui Arie \u0219i urma\u0219ii s\u0103i.<\/p>\n

<\/p>\n

Reprezentan\u021bii Bisericii:<\/span><\/strong> Bisericile au fost reprezentate de un num\u0103r mare de episcopi din: Siria, Cilicia, Fenicia, Arabia, Egipt, Libia, Mesopotamia, Eskisia, Punt, Galatia, Pamfilia, Capadocia, Frigia, Tracia, Macedonia, Ahea, Epir, Italia, Galia, Spania \u0219i Africa de Nord. \u00cen ceea ce prive\u0219te num\u0103rul episcopilor aduna\u021bi, exist\u0103 mai multe relat\u0103ri, inclusiv relatarea lui Efestathie, Episcopul Antiohiei, c\u0103 erau dou\u0103 sute \u0219aptezeci \u0219i trei sute \u00een relatarea lui Atanasie al Alexandriei, iar dup\u0103 anul 360 s-a scris c\u0103 num\u0103rul lor era 318. Acest num\u0103r este num\u0103rul aprobat de savan\u0163i \u015fi speciali\u015fti.<\/p>\n

Silvestros, episcopul Romei, nu a putut participa din cauza b\u0103tr\u00e2ne\u021bii sale, a\u0219a c\u0103 i-au luat locul doi preo\u021bi romani \u0219i un episcop din Calabria.<\/p>\n

Integrarea complexului:<\/span><\/strong> Venerabilii p\u0103rin\u021bi s-au adunat \u00een a dou\u0103zecea zi a lunii mai a anului 325 \u00eentr-o sal\u0103 mare din curte \u0219i s-au a\u0219ezat \u00een locurile destinate lor la dreapta \u0219i la st\u00e2nga. Ei a\u0219teptau sosirea \u00eemp\u0103ratului. C\u00e2nd a sosit, ei au stat drept \u00een semn de respect \u0219i reveren\u021b\u0103. Constantin a refuzat s\u0103 stea \u00een fa\u021ba episcopilor.<\/p>\n

Pre\u0219edin\u021bia complexului:<\/span><\/strong> Conturile difer\u0103 \u00een ceea ce prive\u0219te cine a condus consiliul. Scriitorul care a aranjat capitolele c\u0103r\u021bii Eusebiu \u00een via\u021ba lui Constantin crede c\u0103 \u00eensu\u0219i Eusebiu a condus consiliul. Cititorului i se pare c\u0103 Sf\u00e2ntul Atanasie a vrut s\u0103 spun\u0103 c\u0103 Osie, Episcopul Cordobei, a ocupat primul loc. Dar istoricul Teodoret \u00eei d\u0103 pre\u0219edin\u021bia lui Eustathius, episcopul Antiohiei. Aceast\u0103 afirma\u021bie este mai aproape de adev\u0103r, deoarece Episcopul Romei \u0219i-a cerut scuze c\u0103 nu a participat, iar Episcopul Alexandriei a fost unul dintre oponen\u021bi, astfel c\u0103 Episcopul Antiohiei a fost cel mai important dintre episcopii aduna\u021bi. Cu toate acestea, trebuie men\u021bionat c\u0103 numele Hosius a fost primul dintre semnatari.<\/p>\n

Deschiderea complexului:<\/span><\/strong> \u00cemp\u0103ratul a mijlocit consiliul p\u0103rin\u021bilor pe un scaun de aur. Pre\u0219edintele consiliului s-a ridicat \u0219i a mul\u021bumit \u00eemp\u0103ratului \u0219i grija lui pentru biseric\u0103. \u00cemp\u0103ratul a r\u0103spuns, mul\u021bumind \u201eRegelui Universului\u201d pentru numeroasele sale binecuv\u00e2nt\u0103ri, \u00een special cele care i-au permis s\u0103-i vad\u0103 pe episcopi aduna\u021bi cu o singur\u0103 minte \u0219i o singur\u0103 inim\u0103. Mai t\u00e2rziu, el a declarat c\u0103, cu puterea \u201eRegelui M\u00e2ntuitor\u201d, a putut s\u0103-i elimine pe tiranii care s-au \u00eempotrivit lui Dumnezeu. El a subliniat c\u0103 a considerat fiecare revolt\u0103 din cadrul bisericii ca fiind \u00een pericol cu un r\u0103zboi \u00een toat\u0103 regula.<\/p>\n

Discursul \u00eemp\u0103ratului a fost transferat din latin\u0103 \u00een greac\u0103, iar p\u0103rin\u021bii, imediat dup\u0103 finalizarea traducerii, au \u00eenceput s\u0103 discute problemele aflate la \u00eendem\u00e2n\u0103. Istoricul Eusebiu spune c\u0103 \u00eemp\u0103ratul a intervenit \u00een mod repetat pentru a stabili pacea \u0219i armonia.<\/p>\n

{Primul lucru care atrage aten\u021bia cercet\u0103torilor este c\u0103 semnele persecu\u021biei - care se potoliser\u0103 - erau vizibile clar pe trupurile majorit\u0103\u021bii p\u0103rin\u021bilor care veneau din bisericile lumii pentru a m\u0103rturisi despre Hristosul cel viu \u0219i mereu biruitor. . Membrele lor mutilate sau amputate \u0219i urmele de r\u0103ni, b\u0103t\u0103i \u0219i bici sunt m\u0103rturie c\u0103 credin\u021ba fierbinte pe care au \u00eenregistrat-o \u00een Niceea a fost p\u0103strat\u0103 \u00een inimile \u0219i min\u021bile lor \u0219i scris\u0103 pe r\u0103bdarea trupurilor lor. Nu este un secret pentru nimeni c\u0103 aceste suferin\u021be au r\u0103mas - \u0219i vor r\u0103m\u00e2ne - tovar\u0103\u0219ii sfin\u021bilor care sunt martori \u0219i poate cea mai proeminent\u0103 m\u0103rturie pentru ei este acea diacon Atanasie, care l-a \u00eenso\u021bit pe episcopul Alexandros al Alexandriei la conciliu \u0219i a fost erou al Niceei, a fost exilat dup\u0103 ce \u0219i-a asumat de cinci ori func\u021bia de Patriarhie din Alexandria \u0219i a r\u0103mas ceva timp \u00een afara bisericii sale.mai mult de dou\u0103zeci de ani}. (Din buletinul meu parohial)<\/p>\n

Cercetarea ereziei lui Arius:<\/span><\/strong> P\u0103rin\u021bii \u0219i-au \u00eenceput cercet\u0103rile \u0219i au ascultat o parte din ceea ce a fost men\u021bionat \u00een cartea sa, \u201eTrilogia\u201d, \u0219i au devenit consterna\u021bi \u0219i condamna\u021bi \u00een ne\u00eencredere. Arie \u0219i-a explicat credin\u021ba pe baza filozofiei lui Plotin \u0219i a interpret\u0103rii versetelor biblice. \u00centr-o manier\u0103 conving\u0103toare \u0219i elocvent\u0103. Cu toate acestea, datorit\u0103 lui Alexandros \u0219i diaconului s\u0103u Atanasie, care au lucrat indirect, \u00eentruc\u00e2t nu avea dreptul s\u0103 intervin\u0103 \u00een disput\u0103 \u0219i nici m\u0103car s\u0103-\u0219i exprime o opinie, a\u0219a c\u0103 a lucrat \u00een spatele episcopului s\u0103u, preg\u0103tind decizii pentru el, contribuind la textul lor \u0219i corect\u00e2ndu-le. erori cu smerenie, p\u00e2n\u0103 c\u00e2nd a devenit spiritul consiliului \u0219i ma\u0219ina care conducea discu\u021biile. . Dou\u0103zeci de episcopi l-au sprijinit din culise pe Arie, dintre care cei mai cunoscu\u021bi au fost: Efesabius, episcop de Nicomedia, Efesabius, episcop de Cezareea Palestinei, Teodotos, episcop de Latakia, Atanasie, episcop de Ain Zerba \u0219i Grigorie, episcop de Beirut. Dar to\u021bi au recunoscut c\u0103 Fiul lui Dumnezeu este un Dumnezeu adev\u0103rat \u0219i au fost diferite \u00een interpretarea \u0219i definirea acestei afirma\u021bii.<\/p>\n

P\u0103rin\u021bii de la Sinod au folosit cuv\u00e2ntul \u201eHOMO-OUSIOS\u201d, care \u00eenseamn\u0103 egal \u00een esen\u021b\u0103, sau mai precis, unul care are aceea\u0219i esen\u021b\u0103. C\u00e2t despre Arius, el a insistat s\u0103 foloseasc\u0103 cuv\u00e2ntul \u201eHOMO\u201d.eu<\/span>-OUSIOS\u201d, care \u00eenseamn\u0103 similar \u00een esen\u021b\u0103. Diferen\u021ba scris\u0103 este o singur\u0103 liter\u0103, dar sensul este complet diferit.<\/p>\n

Unii p\u0103rin\u021bi au spus c\u0103 este necesar s\u0103 fim mul\u021bumi\u021bi de expresia p\u0103rin\u021bilor anteriori, iar al\u021bii au spus c\u0103 este necesar s\u0103 cercet\u0103m cuvintele p\u0103rin\u021bilor \u0219i s\u0103 definim expresia. Eusebiu, episcopul Cezareei din Palestina, a mustrat aceast\u0103 ocazie \u0219i a prezentat un cod de credin\u021b\u0103 care a fost recitat \u00een biserica sa c\u00e2nd practica sacramentul botezului \u0219i a sperat c\u0103 acesta va fi acceptat \u0219i aprobat. Dar p\u0103rin\u021bii au refuzat s\u0103 o accepte a\u0219a cum era, a\u0219a c\u0103 i-au ad\u0103ugat c\u00e2teva fraze pentru control \u0219i clarificare. Au f\u0103cut necesar s\u0103 se spun\u0103 c\u0103 Fiul lui Dumnezeu s-a n\u0103scut din esen\u021ba Tat\u0103lui \u0219i c\u0103 este un Dumnezeu adev\u0103rat dintr-un Dumnezeu adev\u0103rat, n\u0103scut, nu creat, egal cu Tat\u0103l \u00een esen\u021b\u0103 \u201eHOMO-OUSIOS\u201d. Unii speciali\u0219ti cred c\u0103 Hosius a fost cel care a sugerat introducerea expresiei \u201eegal cu Tat\u0103l \u00een esen\u021b\u0103\u201d, \u0219i el a fost sus\u021binut \u00een acest sens at\u00e2t de Efestathius, episcopul Antiohiei, c\u00e2t \u0219i de Marklaus, episcopul de Ankara.<\/p>\n

{Termenul \u201ehomoosius\u201d (egal cu Tat\u0103l \u00een esen\u021b\u0103) a provocat mari controverse \u00een interiorul \u0219i \u00een afara consiliului, pentru c\u0103 cei care aveau o opinie de r\u0103u augur \u0219i cei care erau condu\u0219i de ipocrizia lor spuneau c\u0103 fraza este nescriptural\u0103 \u0219i i-au acuzat pe p\u0103rin\u021bi a c\u0103derii \u00een erezia lui Sabalius (care credea \u00eentr-un singur Dumnezeu cu trei forme), \u0219i asta pentru c\u0103 sintagma \u201eHomoosius\u201d - \u00een lumea greac\u0103 - \u00eensemna \u201eo singur\u0103 entitate\u201d. Neoplatonismul \u0219i gnosticismul \u00een secolul al treilea au folosit cuv\u00e2ntul pentru a se referi la o fiin\u021b\u0103 sau o persoan\u0103 ra\u021bional\u0103. Cu toate acestea, P\u0103rin\u021bii Sinodului, care au infirmat \u201eformalismul\u201d lui Sabalius (adic\u0103 credin\u021ba \u00eentr-un singur Dumnezeu cu trei forme) \u0219i care, dup\u0103 cum spune Sf\u00e2ntul Grigorie de Nazianz, au fost adep\u021bi ai c\u0103ii apostolilor v\u00e2n\u0103tori \u0219i nu calea filozofilor, ei s-au ridicat deasupra filozofiei umane \u0219i a tuturor metodelor ei, a\u0219a c\u0103 au botezat cuv\u00e2ntul \u201ehomoosius\u201d, adic\u0103 i-au dat un sens cre\u0219tin, subliniind c\u0103, de\u0219i nu se g\u0103se\u0219te literal \u00een Biblie, este moral. inspirat de ea. S-a men\u021bionat \u00een Culegerea de Legi Ecleziastice (p. 45) c\u0103 Sf\u00e2ntul Irineu, Episcopul Lyonului, l-a folosit de patru ori, iar martirul Pamphilius a povestit c\u0103 \u0219i Origen profesorul a folosit-o \u00een acela\u0219i sens \u00een care Sinodul de la Nicee l-a inten\u021bionat pentru aceasta. Din ceea ce au spus P\u0103rin\u021bii Sinodului: \u201eDeoarece Fiul este din esen\u021ba Tat\u0103lui, Fiul este Dumnezeu a\u0219a cum Tat\u0103l este Dumnezeu \u0219i, de aceea, trebuie spus c\u0103 Hristos este de o singur\u0103 esen\u021b\u0103 cu Tat\u0103l.\u201d buletinul parohial).<\/p>\n

Constantin a fost de acord cu opinia majorit\u0103\u021bii cov\u00e2r\u0219itoare, a\u0219a c\u0103 textul Crezului de la Niceea a fost urm\u0103torul:<\/p>\n

Cred \u00eentr-un singur Dumnezeu, Tat\u0103l Atotputernic, F\u0103c\u0103torul a tot ceea ce se vede \u0219i nev\u0103zut, \u0219i \u00eentr-un singur Domn, Iisus Hristos, singurul Fiu al lui Dumnezeu, n\u0103scut din Tat\u0103l, adic\u0103 din esen\u021ba Tat\u0103lui. Dumnezeu din Dumnezeu, Lumin\u0103 din Lumin\u0103, Dumnezeu adev\u0103rat din Dumnezeu adev\u0103rat, n\u0103scut, nu creat, consubstan\u021bial cu Tat\u0103l, prin care toate s-au f\u0103cut, Cel ce este \u00een cer \u0219i pe p\u0103m\u00e2nt, care s-a pogor\u00e2t pentru noi oamenii \u0219i pentru m\u00e2ntuirea noastr\u0103. , s-a \u00eentrupat, s-a f\u0103cut om, a suferit \u0219i a \u00eenviat a treia zi, s-a \u00een\u0103l\u021bat la ceruri \u0219i va veni s\u0103 judece pe cei vii \u0219i pe cei mor\u021bi \u0219i prin Duhul Sf\u00e2nt.<\/p>\n

P\u0103rin\u021bii au ata\u0219at acestei legi urm\u0103toarele sintagme: \u201eC\u00e2t despre cei care spun c\u0103 a fost o vreme c\u00e2nd el nu a existat \u0219i c\u0103 nu a existat \u00eenainte de a se na\u0219te \u0219i c\u0103 a venit din nimic, dintr-o alt\u0103 ipostaz\u0103 \u0219i alta. \u0219i c\u0103 Fiul lui Dumnezeu a fost creat, schimbat \u0219i transformat, toate acestea sunt separate de Biseric\u0103.\u201d P\u0103rin\u021bii i-au interzis lui Arie \u0219i adep\u021bilor s\u0103i, dar Constantin i-a sus\u021binut \u00een acest sens \u0219i l-a condamnat pe Arie la deportare \u0219i exil.<\/p>\n

problema de Paste:<\/span><\/strong> Apoi Consiliul a luat \u00een considerare problema Pa\u0219telui. Biserica din Antiohia a fost \u00een concordan\u021b\u0103 cu evreii \u00een calculele lor pentru a desemna ziua a paisprezecea din Nisan \u0219i, prin urmare, ziua \u00een care cade Pa\u0219tele. Anul evreiesc a constat din dou\u0103sprezece luni lunare \u00een anii simpli \u0219i treisprezece luni \u00een anii suplimentari. Anul lor suplimentar a revenit de \u0219apte ori \u00eentr-o perioad\u0103 de nou\u0103sprezece ani. \u00cen ace\u0219ti ani \u201eambolism\u201d suplimentari, ei au ad\u0103ugat \u00eenc\u0103 o lun\u0103 format\u0103 din dou\u0103zeci \u0219i nou\u0103 de zile, pe care le-au numit \u201eWadhar\u201d, adic\u0103 al doilea martie, pentru a aduce anul lunar mai aproape de anul solar. Biserica din Alexandria \u00eenchidese ochii la calculele evreilor \u0219i \u00ee\u0219i luase pentru sine o regul\u0103 special\u0103 care f\u0103cea s\u0103 cad\u0103 Pa\u0219tele dup\u0103 prima lun\u0103 plin\u0103 dup\u0103 echinoc\u021biul de prim\u0103var\u0103 din dou\u0103zeci \u0219i unu martie. Faptul c\u0103 fiecare dintre cele dou\u0103 biserici r\u0103s\u0103ritene a aderat la felul s\u0103u propriu a dus la o diferen\u021b\u0103 \u00een data Pa\u0219telui. Pa\u0219tele antiohian poate preceda s\u0103rb\u0103toarea din Alexandria cu o lun\u0103 \u00eentreag\u0103. Dup\u0103 ce toat\u0103 lumea a ascultat argumentele celor dou\u0103 grupuri, au c\u0103zut de acord c\u0103 aceast\u0103 mare s\u0103rb\u0103toare trebuie s\u0103rb\u0103torit\u0103 \u00eentr-o singur\u0103 zi \u00een toate bisericile \u0219i au f\u0103cut necesar\u0103 respectarea domniei Alexandriei \u0219i Romei. Patriarhul Alexandriei a fost desemnat s\u0103 fie responsabil cu stabilirea datei \u0219i s\u0103 o anun\u021be restului patriarhilor.<\/p>\n

Aici unii istorici cred c\u0103 \u00eens\u0103rcinarea Bisericii din Alexandria de a stabili data Pa\u0219telui se datoreaz\u0103 rangului s\u0103u \u00eenalt \u0219i autorit\u0103\u021bii asupra restului bisericilor. \u00cen timp ce al\u021bii, \u201eobiectivi\u201d, v\u0103d c\u0103 aceast\u0103 problem\u0103 s-a datorat faptului c\u0103 Alexandria era capitala astronomiei \u0219i, prin urmare, bisericii sale i s-a atribuit aceast\u0103 lucrare \u0219i nu era un fel de superioritate fa\u021b\u0103 de restul scaunelor.<\/p>\n

Botezul ereticilor \u0219i al oamenilor nerecunosc\u0103tori:<\/span><\/strong> Consiliul a hot\u0103r\u00e2t s\u0103 nu recunoasc\u0103 botezul celor care au botezat eretici pentru c\u0103 nu credeau \u00een Treime. C\u00e2t despre cei care au fost boteza\u021bi \u00een mod corespunz\u0103tor \u0219i au fost \u00een deriv\u0103 \u00eentr-una dintre erezii, c\u00e2nd se vor \u00eentoarce la biseric\u0103, botezul lor nu se va mai repeta.<\/p>\n

Reguli complexe:<\/span><\/strong> Consiliul a promulgat dou\u0103zeci de legi pentru sistemul bisericesc, iar cea de-a opta lege a statuat c\u0103 novatienii ar trebui s\u0103 fie accepta\u021bi \u00een biserica universal\u0103 cu condi\u021bia ca ei s\u0103 recunoasc\u0103 \u00een scris doctrina bisericii \u0219i s\u0103 participe la persecu\u021bia celor cu a doua c\u0103s\u0103torie \u0219i a celor care au c\u0103zut. Aceea\u0219i lege prevede c\u0103 hirotonirea acestor oameni \u0219i episcopia oficial\u0103 a episcopilor lor s\u0103 fie recunoscute dac\u0103 episcopul ortodox al eparhiei este de acord cu aceasta. Legea a nou\u0103sprezecea a permis \u00eentoarcerea adep\u021bilor lui Pavel din Samesata la \u00eembr\u0103\u021bi\u0219area bisericii cu condi\u021bia ca ei s\u0103 fie boteza\u021bi din nou \u0219i a cerut recunoa\u0219terea hirotoniei lor imediat dup\u0103 terminarea botezului lor.<\/p>\n

Prima lege impunea demiterea duhovnicului care desf\u0103\u0219oar\u0103 activit\u0103\u021bi independente \u0219i a niciunui laic s\u0103 nu fie delegat s\u0103 exercite preo\u021bia dec\u00e2t dac\u0103 acesta a fost tratat de medici pentru o boal\u0103 \u0219i a fost desfigurat de persecutori. A doua lege a \u00eempiedicat acceptarea noilor veni\u021bi \u00een credin\u021b\u0103 \u00een r\u00e2ndurile clerului. Al nou\u0103lea \u0219i al zecelea au hot\u0103r\u00e2t s\u0103 resping\u0103 preo\u021bii care au fost hirotoni\u021bi f\u0103r\u0103 examinare \u0219i cu \u00eenc\u0103lcarea legii \u0219i s\u0103-i excomunica pe cei care au t\u0103g\u0103duit credin\u021ba \u0219i au hirotonit f\u0103r\u0103 ca hirotoni\u0219tii lor s\u0103 fie con\u0219tien\u021bi de aceasta.<\/p>\n

El a discutat despre ac\u021biunile clerului \u00een canoanele al treilea, al treisprezecelea, al cincisprezecelea, al \u0219aisprezecelea, al \u0219aptesprezecelea \u0219i al optsprezecelea. Al treilea a hot\u0103r\u00e2t c\u0103 episcopul, preotul \u0219i diaconul nu trebuie s\u0103 locuiasc\u0103 cu o alt\u0103 femeie dec\u00e2t mama, sora, m\u0103tu\u0219a, m\u0103tu\u0219a patern\u0103 \u0219i orice persoan\u0103 fa\u021b\u0103 de care nu exist\u0103 suspiciuni. Al treisprezecelea cerea \u00eemp\u0103rt\u0103\u0219irea celor care cer Sf\u00e2nta Euharistie \u00een timp ce erau \u00een stare de moarte, iar al cincisprezecelea \u0219i al \u0219aisprezecelea au interzis clerului s\u0103-\u0219i p\u0103r\u0103seasc\u0103 bisericile \u0219i s\u0103 se mute \u00een alt\u0103 biseric\u0103 \u0219i au cerut invalidarea hirotoniei pe care un episcop. conferit personal de la o alt\u0103 biseric\u0103 f\u0103r\u0103 aprobarea episcopului acesteia. Al XVII-lea a \u00eempiedicat clerul s\u0103 fac\u0103 comer\u021b cu bani prin c\u0103m\u0103t\u0103. Al XVIII-lea a interzis diaconilor s\u0103 stea printre preo\u021bi \u0219i s\u0103 le ofere \u00eemp\u0103rt\u0103\u0219ania.<\/p>\n

Legea a patra cerea ca to\u021bi episcopii diecezei s\u0103 participe la hirotonirea unuia dintre episcopi \u0219i a permis hirotonirea a trei \u00eempreun\u0103 dup\u0103 aprobarea absen\u021bilor \u0219i a cerut aprobarea \u0219i ratificarea mitropolitului. Legea a cincea prevede c\u0103 cei interzis s\u0103 se \u00eemp\u0103rt\u0103\u0219easc\u0103 \u00eentr-o eparhie s\u0103 nu fie accepta\u021bi \u00een comuniunea unei alte eparhii.Cu aceast\u0103 ocazie, episcopii eparhiei se \u00eentrunesc \u00eentr-un consiliu local de dou\u0103 ori pe an, prim\u0103vara \u0219i toamna.<\/p>\n

A \u0219asea lege spunea: \u201eAutoritatea din Egipt, Libia \u0219i cele cinci ora\u0219e vor r\u0103m\u00e2ne \u00een sarcina Episcopului Alexandriei, deoarece acest obicei este supus \u0219i procedurii pentru episcopul de la Roma\u201d. La fel, s\u0103 fie p\u0103strat progresul pentru bisericile din Antiohia \u0219i din celelalte eparhii\u201d. Canonul al \u0219aptelea spune: \u201eSe obi\u0219nuie\u0219te \u0219i se accept\u0103 ca episcopul care se afl\u0103 \u00een biserica oric\u0103rui Ierusalim s\u0103 fie demn. S\u0103 fie urmat cu demnitate.\u201d<\/p>\n

Not\u0103: Sinodul nu a men\u021bionat Constantinopolul, deoarece nu a fost inaugurat oficial ca capital\u0103 dec\u00e2t la cinci ani de la \u021binerea Sinodului. (Al-Shabaka, cit\u00e2nd \u201eThe Orthodox Church Past and Present, Part Two\u201d de Callistos Ware)<\/span><\/p>\n

Concluzia complexului:<\/span><\/strong> Sinodul \u0219i-a \u00eencheiat lucr\u0103rile la 19 iunie \u00een anul 325. Aceast\u0103 dat\u0103 a coincis cu, \u0219i aproape a coincis cu, \u00eemplinirea celui de-al dou\u0103zecilea an de la venirea la putere a lui Constantin. El i-a invitat pe episcopi la un mare banchet \u00een palatul s\u0103u. Apoi a participat la petrecerea de \u00eenchidere \u0219i a \u021binut un discurs \u00een care i-a eviden\u021biat pe episcopi pentru \u00een\u021belegere, pace \u0219i dragoste \u0219i pentru asisten\u021b\u0103 reciproc\u0103 \u00een r\u0103sp\u00e2ndirea credin\u021bei printre oameni. Le-a dat daruri \u0219i a ordonat \u00eemp\u0103r\u021birea gr\u00e2ului \u00een biserici pentru a satisface nevoile celor s\u0103raci \u0219i nevoia\u0219i.<\/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 […]<\/p>\n","protected":false},"author":2,"featured_media":3449,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_relevanssi_hide_post":"","_relevanssi_hide_content":"","_relevanssi_pin_for_all":"","_relevanssi_pin_keywords":"","_relevanssi_unpin_keywords":"","_relevanssi_related_keywords":"","_relevanssi_related_include_ids":"","_relevanssi_related_exclude_ids":"","_relevanssi_related_no_append":"","_relevanssi_related_not_related":"","_relevanssi_related_posts":"654,655,2589,1325,552,658,1184,2590,669,2566,681,2544","_relevanssi_noindex_reason":"","site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center 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property=\"og:locale\" content=\"ro_RO\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0627\u0644\u0645\u062c\u0645\u0639 \u0627\u0644\u0645\u0633\u0643\u0648\u0646\u064a \u0627\u0644\u0623\u0648\u0644 - \u0645\u062c\u0645\u0639 \u0646\u064a\u0642\u064a\u0629 \u0627\u0644\u0623\u0648\u0644 - \u0634\u0628\u0643\u0629 \u0623\u0631\u062b\u0648\u0630\u0643\u0633 \u0623\u0648\u0646\u0644\u0627\u064a\u0646\" \/>\n<meta property=\"og:description\" content=\":\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 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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=\"Scris de\" \/>\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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