Bulletin for 7/13/2014

St. Philip the Apostle Byzantine (Ruthenian) Catholic Church

3866  65th street

Sacramento, CA 95820


Phone: (916) 452-1888                                                                                      E-mail: feromurin@hotmail.com

http://www.stphilipofsacramento.com                             Mobile: (916) 539-1534


O Holy Apostle Philip,

Intercede with the merciful God

That he may grant our souls forgiveness of sins.



Glory to Jesus Christ! Glory for ever!  +  Slava Isusu Christu!  Slava i vo viki!  

From the Fathers of the Church …

Venerable Bede

…[T]he swine are they that delight in filthy manners; for unless one live as a swine, the devils do not receive power over him; or at most, only to try him, not to destroy him. That the swine were sent headlong into the lake, Signifies, that when the people of the Gentiles are delivered from the condemnation of the demons, yet still they who would not believe in Christ, perform their profane rites in secret, drowned in a blind amid deep curiosity. That they that fed the swine, fled and told what was done, signifies that even the leaders of the wicked though they shun the law of Christianity, yet cease not to proclaim the wonderful power of Christ. When struck with terror, they entreat Him to depart from them, they signify a great number who, well satisfied with their ancient life, show themselves willing to honor the Christian law, while they declare themselves unable to perform it.




  • Last Sunday, 56 souls came to pray at St. Philip’s. Our tithes to the Lord were $—-, Peter’s Pence collection $–. Thank you for your generosity in giving to your church.
  • Prayer requests. Krissy, Oceana, Gary and Ingrid, Tom, Margaret and Don, Walter, Margaret, Becky, Alexis, Agatha, Michael, Curtis, Joseph, Theresa, Emily, Ronald, Janet, Rosanne, Connie, Michael, George, Jacqueline, Alexandra, Adam, Fr. Martin Brusato.
  • Hospitality sign-up sheet: Jul 20open, Jul 27Baker family, Aug 3open. Please sign up for hospitality for the upcoming Sundays; the list is in the parish hall. Thank you to Marion Williams for providing hospitality for us last Sunday!
  • Holy Prophet Elijah. Next Sunday, following the Divine Liturgy, we will bless our vehicles, bring your car, bike, scooter, wheelchair to church on Sunday to bless.

Liturgical schedule












Jul 14th


5:30 PM Vespers.














Jul 16th


6:30 AM Divine Liturgy.














Jul 20th


9:00 AM Confessions.

9:40 AM Prayers.

10:00 AM Divine Liturgy.


6th Sunday after Pentecost.

Tone 5. Great Holy Prophet Elijah.












Jul 25th


8:00 AM Divine Liturgy.


Dormition of Holy Anna, mother of the Theotokos. Simple feast.












Jul 27th


9:00 AM Confessions.

9:40 AM Prayers.

10:00 AM Divine Liturgy.


7th Sunday after Pentecost.

Tone 6.








For Confession, please come half an hour earlier to scheduled services, or schedule an appointment.

Fridays in general are days of penance and abstinence from meat foods. Let us remember one another as we offer prayers and sacrifices to God.





Sunday of the Holy Fathers of the First Six Ecumenical Councils

The Ecumenical Councils

First Ecumenical Council — Nicaea I




Nicaea (in N.W. Asia Minor)




A.D. 325




St. Sylvester I, 314 – 335




Constantine I, The Great, Western Roman Emperor 306-337; Sole Emperor 324 – 337


ACTION: Called by the emperor and ratified by the Pope, this council condemned the heresy of Arius (priest of Alexandria, d. 336) by defining the CONSUBSTANTIALITY of God the Son with God the Father. The Son is of the “same substance,” homo-ousion, as the Father (St. Athanasius); not merely a “like substance,” homoi-ousion (as with the semi-Arians); nor is He (as Arius taught) some sort of super-creature.

NOTE: St. Athanasius, Doctor of the Church (d. 373), Bishop of Alexandria, was present as deacon and peritus at Nicaea; exiled five times and excommunicated by the Arians. St. Ephrem, Doctor of the Church (d. 373), deacon, was also present at Nicaea as peritus.




Second Ecumenical Council — Constantinople I




Constantinople (near Bosporus, a strait in today’s Turkey).




A.D. 381




St. Damasus I, 367 – 384




Theodosius I, the Great, 379 – 395


ACTION: It appears that Pope St. Damasus I was not contacted in regard to this council attended by about 186 bishops. Called by the emperor, it was not attended by the pope or his legates or any bishops from the West. Nevertheless, it is listed as a General Council of the 4th century by papal decrees of the 6th century, by which time its doctrinal definitions were accepted throughout the Church (Murphy, pg. 41). This council condemned the heresy of Macedonius by clearly defining the divinity of the Holy Ghost: He is not created like the angels no matter how high an order is attributed to such a “creature.” The council also reaffirmed the faith of Nicaea.

NOTE: St. Gregory Nazianzen, Doctor of the Church (d. 389), was the bishop presiding. St. Cyril of Jerusalem, Doctor of the Church (d. 386), was also in attendance.




Third Ecumenical Council — Ephesus




Ephesus (S. of Smyrna in SW Asia Minor).




A.D. 431




St. Celestine I, 423 – 432




Theodosius II, 408 – 450


ACTION: Called by the Eastern Emperor, Theodosius II, influenced by his pious sister, St. Pulcheria (Emperor in the West was Valentinian III, 425 – 455), and ratified by Pope Celestine I, this council condemned the heresy of Nestorius by clearly defining the Divine maternity of the Blessed Virgin Mary. There are two natures in Christ (Divine and Human), but only one Person (Divine). Mary is the Mother of this one Divine Person, the eternal Second Person of the Blessed Trinity. Nestorius was deposed as bishop of Constantinople. This council also briefly affirmed the condemnation of the Pelagians (see local Council of Carthage, A.D. 416).

NOTE: St. Cyril of Alexandria, Doctor of the Church (d.444), was the bishop presiding.




Fourth Ecumenical Council — Chalcedon




Chalcedon, (north of Constatinople)




A.D. 451




St. Leo I, the Great, 440 – 461




Marcian, 450 – 457


ACTION: Called by Emperor Marcian, spouse of the chaste and noble St. Pulcheria, and ratified by Pope St. Leo the Great, the council condemned the heresy of the Abbot Eutyches, MONOPHYSITISM, which claimed that there existed only “one nature” (the divine) in Christ from the Incarnation onward. Though the council had approved the assertion that Constantinople should be ranked first after Rome ecclesiastically, Pope St. Leo did not. The primacy of the See of Rome was due to it’s possession of the Chair of Peter, not to any political power. In his “Dogmatic Epistle,” read by his legates at the end of the second session of the council (Oct. 10, 451), Pope St. Leo I also declared invalid all that had been done at the “Robber Synod of Ephesus” (a false Ephesus II): ” ….we see no Council, but a den of thieves (Latrocinium).” In the greatest testimony of the Eastern Council to the primacy of the Pope, the bishops cried out: “Behold the faith of the fathers, the faith of the Apostles; thus through Leo has Peter spoken!” Eutyches was excommunicated.

NOTE: Pope St. Leo I, Doctor of the Church (d. 461), was called the “Soul” of Chalcedon.




Fifth Ecumenical Council — Constantinople II








A.D. 553




Vigilius, 537 – 555




Justinian I, 527 – 565


ACTION: Effectively called by Justinian I and eventually ratified by Pope Vigilius, Constantinople II condemned a collection of statements known as the “Three Chapters”: 1) the person and the writings of Theodore of Mopsuestia, Master of Nestorius, originator of that heresy; 2) the writings of Theodoret of Cyrrhus; 3) the writings of Ibas of Edessa. The last two friends of Nestorius had been restored to their sees by Chalcedon when they no longer opposed the teachings of St. Cyril of Alexandria (d. 444) and of Ephesus. Chalcedon was not discredited here (as the Monophysites had hoped) since it had been concerned with men. Constantinople II was concerned with their writings, although a hundred years after they had died.

NOTE: Two important local councils condemning heresies: Carthage (416) solemnly approved by Pope Innocent II, (401 – 417), and then in 418 by Pope Zosimus (417 – 418), condemned Pelagianism (Pelagius, a British Monk), which heresy denied original sin calling it only “bad example.” Orange (429) France, solemnly approved by Pope Boniface II (530 – 532), condemned Semi-Pelagianism (an over-reaction to St. Augustine on grace), which claimed man needed grace only after his first supernatural act. St. Augustine made it clear that God’s grace is first.

NOTE: Council referred much to St. Cyril, Bishop of Alexandria, Doctor of the Church (d. 444).




Sixth Ecumenical Council — Constantinople III








A.D. 680 – 681




St. Agatho, 678 – 681, and St. Leo II, 682 – 683




Constantine IV, 668 – 685


ACTION: Called by Emperor Constantine IV, and its calling authorized by Pope St. Agatho, this council condemned the heresy of the Monothelites (Mono-one thelema-will), which attributed only one will, to Christ (the divine), instead of two wills (divine and human), which two are in perfect accord within the one divine person, Jesus. Constantinople III also reconfirmed Chalcedon. Pope St. Leo II, 682 – 683, approved the decrees of Constantinople III, Pope St. Agatho having died (Jan. 10) before the council’s end.

NOTE: Pope St. Leo II also condemned Pope Honorius I (625 – 638) for negligence of duty in the face of heresy, in that he should have ascertained that Sergius was teaching not a mere harmony (oneness) of wills in Christ but literally one will in Christ, the divine will. Honorius had not spoken ex cathedra, so infallibility had not been involved.

HERESY/HERESIARCH: MONOTHELITISM originated by SERGIUS (patriarch of Constantinople, 610 A.D.).



Seventh Ecumenical Council — Nicaea II








A.D. 787




Hadrian I, 772 – 795




Constantine VI, 780 – 797 and Empress Irene (797 – 802)


ACTION: This council, called by Empress Irene (widow of Emperor Leo IV and regent for her son Constantine VI), with its doctrinal decree ratified by Pope Hadrian I, condemned ICONOCLASM. The Pope’s epistle here, just as with Pope St.Leo I at Chalcedon, set the tone of the council.

NOTE: Brewing beneath the surface at this time, however, was a rejection of papal authority. The Eastern Bishops, cut off from Rome and receptive to heresy under persecution, were held suspect by Rome.

NOTE: Iconoclasm had been fostered by Emperor Leo III (717 – 741), who was opposed by Popes Gregory II (715 – 731) and Gregory III (731 – 741) and by St. John Damascene (d.749), priest and Doctor of the Church, who published three discourses in defense of images.





From: “The Blackwell Dictionary of Eastern Christianity”

There are seven councils acknowledged as ecumenical by the EASTERN ORTHODOX, ROMAN CATHOLIC and EASTERN CATHOLIC churches, but not all are accepted by the church of the east and the Oriental Orthodox. The seven councils were all convoked by the emperor and took place in the East; none the less, their decisions were widely received as authoritative in both East and West. The Arians, however, continued to exist as a separate church long after their condemnation at Nicaea I. The Church of the East, already autocephalous before Ephesus, rejected it and consequently later councils. The Oriental Orthodox churches do not accept the authority of Chalcedon and councils thereafter.

The main dogmatic pronouncements of the seven councils are:

(1) nicaea I (325): that the Son is ‘of the substance of the Father’; that is, the Son is consubstantial, homoousios, with the Father. This council condemned Arianism.

(2) constantinople I (381): that the Holy Spirit is fully God. The restatement of the Nicene faith attributed to this council declares the Spirit to be ‘Lord and Life-giver, proceeding from the Father, worshipped and glorified together with the Father and the Son’.

(3) ephesus (431): that Mary is theotokos, the one who gave birth to God. This council condemned Nestorius, bishop of Constantinople.

(4) chalcedon (451): that Jesus Christ is fully divine and fully human, ‘like us in all things apart from sin’. He is acknowledged ‘in two natures, without confusion, without change, without division, without separation; the difference of the nat­ures being in no way abolished by the union, but rather the characteristics of each nature being preserved, and concurring into one Person and one hypostasis’. This is known as the hypostatic union (see communicatio idiomatum). This definition opposes the monophysite position of Eutyches. Unfortunately, it proved unacceptable to those who saw it as incompatible with the doctrine and language of cyril of alexandria; this eventually led to the establishment of independent Oriental Orthodox churches.

(5) constantinople II (553): defined the three persons of the Trinity to be consubstantial, and the full hypostatic unity of Christ, born eternally of the Father and in time, as man, of the Theotokos. It rejected every doctrine that makes of Christ two hypostases or two persons. It affirmed the full orthodoxy of the Christological teaching of Cyril of Alexandria and condemned his opponents. It condemned the ‘Three Chapters’, specific Christological teachings of Theodore of Mopsuestia, theodoret of cyrrhus and ibas of edessa, who were condemned by name as heretics, as were several others including origen.

(6) constantinople III (681): that Jesus Christ has two wills and two energies or operations (energeiai), one divine, the other human, inseparably united in the one person. The council condemned monotheletism and monoenergism. It con­demned Pope Honorius I (625-38) as a heretic on account of explicit monothelite statements sent to Ecumenical Patriarch Sergius I (610-38), who was also con­demned, together with four other monothelite patriarchs, including Cyrus (630-43) of Alexandria.

(7) nicaea II (787): that sacred images of Christ, the Theotokos, the angels and saints are to be used in churches and homes and in public. It approves their veneration. Those who venerate icons venerate the person depicted, not the material of the icon. This council marks the end of the first period of imperially promoted iconoclasm.

The Synod in Trullo or quinisext council of 692 is counted by Eastern Orthodox as sharing the ecumenical authority of Constantinople III. This council, however, was concerned entirely with laying down disciplinary canons, not with definitions of doctrine. The other ecumenical councils also passed disciplinary canons, traditionally accorded an authority in the East far higher than in Western tradition, which distin­guishes sharply between the dogmatic authority and infallibility of ecumenical councils and their disciplinary legislation.

In addition to the seven councils listed above, the Roman Catholic communion accepts fourteen further councils as ecumenical, including lyons II and florence, at which unsuccessful attempts were made to reunite East and West; the Council of Trent (1545-63), which definitively rejected the doctrines of the Reformation; the First Vatican Council (1869-70), which defined papal infallibility; and the Second Vatican Council, which opened the Roman Catholic church to the modern world and approved the decree orientalium ecclesiarum.

Davis, L. D. (1987), The First Seven Ecumenical Councils (325-787). Delaware:

Michael Glazier. Mar Aprem (1978), The Council of Ephesus of 431. Trichur: Mar Narsai Press.



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