Editing First Council of Constantinople (section)

==Aftermath==
It has been asserted by many that a synod was held by [[Pope Damasus I]] in the following year (382) which opposed the disciplinary canons of the Council of Constantinople, especially the third canon which placed Constantinople above Alexandria and Antioch. The synod protested against this raising of the bishop of the new imperial capital, just fifty years old, to a status higher than that of the bishops of Alexandria and Antioch, and stated that the primacy of the Roman see had not been established by a gathering of bishops but rather by Christ himself.<ref name="Chadwick2001">{{cite book|author=Henry Chadwick|title=The church in ancient society: from Galilee to Gregory the Great|url=https://books.google.com/books?id=s4aBJWNCDNkC&pg=PA429|access-date=25 October 2011|year=2001|publisher=Oxford University Press|isbn=978-0-19-924695-3|page=429}}</ref><ref name="R&EC">{{cite book|url=https://books.google.com/books?id=Hje62q52XNsC&pg=PA202 |title=Rome and the Eastern Churches|orig-year= (T & T Clark) 1992|pages= 202–203 |year= 2010|isbn=978-1586172824 |access-date=2011-10-27|last1=Nichols |first1=Aidan }}</ref>{{refn|In opposition to this view, Francis Dvornik asserts that not only did Damasus offer "no protest against the elevation of Constantinople", that change in the primacy of the major sees was effected in an "altogether friendly atmosphere." According to Dvornik, "Everyone continued to regard the Bishop of Rome as the first bishop of the Empire, and the head of the church."<ref name="Dvornik1966">{{cite book|first=Francis |last=Dvornik|title=Byzantium and the Roman primacy|url=https://books.google.com/books?id=WwfZAAAAMAAJ|access-date=17 October 2011|year=1966|publisher=Fordham University Press|page=47 |quote=Pope Damasus offered no protest against the elevation of Constantinople, even though Alexandria had always been, in the past, in close contact with Rome. This event, which has often been considered the first conflict between Rome and Byzantium, actually took place in an altogether friendly atmosphere. Everyone continued to regard the Bishop of Rome as the first bishop of the Empire, and the head of the church.}}</ref>|group=note}} Thomas Shahan says that, according to Photius too, Pope Damasus approved the council, but he adds that, if any part of the council were approved by this pope, it could have been only its revision of the [[Nicene Creed]], as was the case also when Gregory the Great recognized it as one of the four general councils, but only in its dogmatic utterances.<ref>{{cite web|url=http://www.newadvent.org/cathen/04308a.htm |title=Thomas Shahan, "First Council of Constantinople" in ''The Catholic Encyclopedia'' |publisher=Newadvent.org |access-date=2011-10-27}}</ref>

===Niceno-Constantinopolitan Creed===
{{main|Nicene Creed}}Traditionally, the [[Nicene Creed#Niceno-Constantinopolitan Creed|Niceno-Constantinopolitan Creed]] has been associated with the Council of Constantinople (381). It is roughly theologically equivalent to the [[Nicene Creed#Original Nicene Creed of 325|Nicene Creed]], but includes two additional articles: an article on the Holy Spirit—describing Him as "the Lord, the Giver of Life, Who proceeds from the Father, Who with the Father and the Son is worshipped and glorified, and Who spoke through the prophets"—and an article about the church, baptism, and the resurrection of the dead. (For the full text of both creeds, see [[Nicene Creed#Comparison between creed of 325 and creed of 381|Comparison between Creed of 325 and Creed of 381]].)

However, scholars are not agreed on the connection between the Council of Constantinople and the Niceno-Constantinopolitan Creed. Some modern scholars believe that this creed, or something close to it, was stated by the bishops at Constantinople, but not promulgated as an official act of the council. Scholars also dispute whether this creed was simply an expansion of the Creed of Nicaea, or whether it was an expansion of another traditional creed similar but not identical to the one from Nicaea.<ref>{{cite web |title = Encyclopædia Britannica |url=https://www.britannica.com/EBchecked/topic/413955/Nicene-Creed |access-date=November 9, 2012}}</ref> In 451, the [[Council of Chalcedon]] referred to this creed as "the creed ... of the 150 saintly fathers assembled in Constantinople",<ref>{{cite book |title=Decrees of the Ecumenical Councils |url=https://archive.org/details/decreesofecumeni0000norm_l8e1 |url-access=registration |editor-first=Norman |editor-last=Tanner |editor2-first=Giuseppe |editor2-last=Alberigo |location= Washington, DC |publisher=Georgetown University Press |year=1990 |isbn=0-87840-490-2 |page=[https://archive.org/details/decreesofecumeni0000norm_l8e1/page/n245 84] }}</ref> indicating that this creed was associated with Constantinople (381) no later than 451.

===Christology===
This council condemned [[Arianism]] which began to die out with further condemnations at a [[council of Aquileia, 381|council of Aquileia]] by [[Ambrose of Milan]] in 381. With the discussion of [[Trinitarianism|Trinitarian]] doctrine now developed, the focus of discussion changed to [[Christology]], which would be the topic of the [[First Council of Ephesus|Council of Ephesus]] of 431 and the [[Council of Chalcedon]] of 451.

===Shift of influence from Rome to Constantinople===
David Eastman cites the First Council of Constantinople as another example of the waning influence of Rome over the East. He notes that all three of the presiding bishops came from the East. Damasus had considered both Meletius and Gregory to be illegitimate bishops of their respective sees and yet, as Eastman and others point out, the Eastern bishops paid no heed to his opinions in this regard.<ref name="Eastman2011">{{cite book|author=David L. Eastman|title=Paul the Martyr: The Cult of the Apostle in the Latin West|url=https://books.google.com/books?id=NswF2j8IISMC&pg=PA103|access-date=27 October 2011|year=2011|publisher=Society of Biblical Lit|isbn=978-1-58983-515-3|page=103}}</ref>

The First Council of Constantinople (381) was the first appearance of the term 'New Rome' in connection to Constantinople. The term was employed as the grounds for giving the relatively young church of Constantinople precedence over Alexandria and Antioch ('because it is the New Rome'). Later, after the [[Council of Ephesus]], influence would shift to Alexandria from both Rome and Constantinople, which prompted Rome to intervene with its [[Council of Chalcedon]].<ref>{{Cite web |title=Wayback Machine |url=http://essays.wls.wels.net/bitstream/handle/123456789/3512/SchwerinBishop.pdf |archive-url=http://web.archive.org/web/20170805133528/http://essays.wls.wels.net/bitstream/handle/123456789/3512/SchwerinBishop.pdf |archive-date=2017-08-05 |access-date=2025-05-10 |website=essays.wls.wels.net}}</ref>