General counsil

“GENERAL COUNCILS OF THE CHURCH”

1=> The Twelve Points of St. Cyril of Alexandria 

1) If any one does not confess that Emmanuel is God in truth, and therefore that the holy virgin is the mother of God (theotokos) (for she bore in a fleshy way the Word of God become flesh), let him be anathema.

B¤§vby‡qj mwZ¨B Ck¦i Ges c~Y¨gqx KzgvixB n‡”Qb Ck¦i Rbbx (theotokos) (†h‡nZz wZwb  HkevYx‡K †`‡n Rb¥ w`‡q‡Qb) hw` †KD G K_v A¯^xKvi K‡i Z‡e Zv‡K gÛjxi LuvwU wek¦vm we‡ivax e‡j cwiMwYZ Kiv †nvK|

2) If any one does not confess that the Word from God the Father has been united by hypostasis with the flesh and in one Christ with his own flesh, and is therefore God and man together, let him be anathema. 

GKB e¨w³ m¤ú©‡K wcZv Ck¦‡ii KvQ †_‡K AvMZ evYx †`‡n mshy³ n‡q‡Qb Ges LªxóB n‡”Qb Zuvi †`n Ges †mRb¨ Lªxó GKB mv‡_ Ck¦i I gvbyl G K_v †h A¯^xKvi K‡i Zv‡K gÛjxi LvuwU wek¦vm we‡ivax e‡j cwiMwYZ Kiv †nvK| 

3) If any one divides in the one Christ the hypostases after the union, joining them only by conjunction of dignity or authority or power, and not rather by a coming together in a union by nature, let him be anathema.

cÖK…wZMZfv‡e ïaygvÎ GK mv‡_ Avmvi Kvi‡YB bq eis ˆØZ e¨w³ m~‡Î wgwjZ Lªxó gh©v`vq, KZ©…‡Z¡, kw³gZvq GK‡Î mshy³ G g‡Z †h wefvRb Av‡b Zv‡K gÛjxi LvuwU wek¦vm we‡ivax e‡j cwiMwYZ Kiv †nvK|

4) If any one distributes between the two persons or hypostases the expression used either in the Gospels of in the apostolic writings, whether they are used by the holy writers of Christ or by Him about Himself, and ascribes some to Him as to a man, though of separately from the Word from God, to him as to the Word from God the Father, let him be anathema.

Lªxó wb‡RB wKsev c~Y¨Rb KZ…©K e¨eüZ g½jmgvPv‡i wKsev ‡cÖwiZ‡`i Kvh©vejx‡Z `yB e¨w³ ev  ˆØZ mË¡vi  Awfe¨w³‡Z †KD hw` wefvRb K‡i  Ges Zuv‡K Ck¦‡ii evYx wKsev Ck¦‡ii mv‡_ cª‡hvR¨ hv wKQz Zv †_‡K Avjv`v K‡i gvby‡li gZ †Kvb wKQz wbiƒcY K‡i  Z‡e Zv‡K gÛjxi LvuwU wek¦vm we‡ivax e‡j cwiMwYZ Kiv †nvK|

5) If any dares to say that Christ was a God-bearing man and not rather God in truth, being one Son, even as “the Word became flesh”, “and is made partaker of blood and flesh precisely like us”, let him be anathema.   

GKB c~ΠnIqv m‡Z¡I wKsev Avgv‡`i gZ h_v©_B i³ I gvs‡mi mnfvMx nIqv m‡Z¡I  Lªxó mwZ¨B Ck¦^i bb eis wZwb n‡jb HkRvZ gvbyl G K_v †h `y:mvn‡mi mv‡_ e‡j Zv‡K gÛjxi LvuwU wek¦vm we‡ivax e‡j cwiMwYZ Kiv †nvK| 

            6) If any one says that the Word from God the Father was the God or master of Christ, and does not rather confess the same both God and man, “the Word having become flesh” according to scriptures, let him be anathema.

‡KD hw` e‡j †h, wcZv Ck¦‡ii KvQ †_‡K AvMZ evYx wQ‡jb Lªx‡ói Ck¦i Ges kv¯Î Abymv‡i evYx †`n aviY K‡i‡Q hvi R‡b¨ Lªxó mgvb fv‡e Ck¦i I gvbyl G K_v †h ¯^xKvi bv K‡i  Z‡e Zv‡K gÛjxi LvuwU wek¦vm we‡ivax e‡j cwiMwYZ Kiv †nvK|

7) If any one says that as man Jesus was activated by the Word of God and was clothed with the glory of the only-begotten, as being  separated from him, let him be anathema.

‡KD hw` e‡j †h gvbyl wnmv‡e hxï Ck¦‡ii evYx Øviv mwµq wQ‡jb Ges Ck¦‡ii KvQ †_‡K c„_K mZ¡v wnmv‡e GKgvÎ RvZ‡Ki gwngvq cwie„Ë wQ‡jb Z‡e Zv‡K gÛjxi LvuwU wek¦vm we‡ivax e‡j cwiMwYZ Kiv †nvK|

8) If any dares to say that the man who assumed ought to be worshipped and glorified together with the divine Word and be called God along with Him, while being separate from Him, (for the addition of ‘with’ must always compel us to think in this way), and will not rather worship Emmanuel with one veneration and send up to him one doxology, even as “the Word became flesh”, let him be anathema.

‡hLv‡b Zuvi mZ¡v Ck¦‡ii KvQ †_‡K Avjv`v A_P Zuv‡K Ck¦‡ii  mv‡_ Ck¦i e‡j Avivabv I c~Rv AP©bv Kiv nq (†h‡nZy AwZwi³ Ômv‡_Õ kãwU Avgv‡`i GBfv‡e wPšÍv Ki‡Z eva¨ K‡i) G K_v †h ¯úa©vi mv‡_ e‡j Ges GKB Avivabvq Bb¥vby‡qj‡K c~Rv AP©bv I gnve›`bvMxwZKvq E‡aŸ© Zz‡j a‡i bv Zv‡K gÛjxi LvuwU wek¦vm we‡ivax e‡j cwiMwYZ Kiv †nvK|  

9) If any one says that  the one Lord Jesus Christ was  glorified by the Sprit, as making use of an alien power that worked through Him and as having received from Him the power to master unclean spirits and to work divine wonders among people, and does not rather say that it was His own proper Sprit through whom He worked the divine wonders, let him be anathema.                                                                                                               

‡h AvZœvi Øviv cÖfz hxï Lªxó†K gwngvwš^Z Kiv n‡q‡Q †m AvZ¥v †h ¯^qs Zuvi wb‡RiB AvZ¥v G K_v bv  e‡j eis hw` †KD e‡j †h  †m AvZ¥v n‡”Q GK ARvbv kw³ hv Zuvi g‡a¨ mwµq wQj  Ges †mB AvZ¥vi M„nxZ kw³ e‡j wZwb mg¯Í g›` AvZ¥vi Dci cÖfzZ¡ Ges gvby‡li gv‡S A‡jŠwKK Kg© mvab K‡iQb Z‡e Zv‡K gÛjxi LvuwU wek¦vm we‡ivax e‡j cwiMwYZ Kiv †nvK|   

            10) The divine scriptures say Christ became “the high priest and apostle of our confession”; he offered himself to God the Father in an odour of sweetness for our sake”. If anyone, therefore, says that it was not the very Word from God who became our high priest and apostle, when he became flesh and man like us, but as it were another who was separate from him, in particular a man from a woman, or if

Anyone says that he offered the sacrifice also for Himself and not rather for us alone (for He who knew no sin needed an offering) let him be anathema.  

Hk kv¯¿ e‡j  Lªxó n‡jb ÒAvgiv †h ag© gvwb e‡j mK‡ji mvg‡b ¯^xKvi Kwi, wZwb ‡Zv †mB a‡g©i †cÖwiZ `~Z I gnvhvRK; wZwb ‡Zv Avgv‡`iB R‡b¨ wb‡R‡K myiwfZ ˆb‰e`¨  ewjiƒ‡c Ck¦‡ii Kv‡Q DrmM© K‡i‡Qb| †mRb¨ hw` †KD e‡j †h hLb wZwb  Avgv‡`i R‡b¨ Avgv‡`iB g‡Zv ‡`naviY I gvbyl n‡q  ‡cÖwiZ`~Z I gnvhvRK n‡q‡Qb ZLb wZwb Ck¦‡ii †mB evYx bb wKš‘ wZwb †hb Zuvi KvQ †_‡K Avjv`v †KD we‡klZ GKRb bvix †_‡K GKRb  gvbyl, A_ev hw` †KD e‡j †h wZwb ïaygvÎ Avgv‡`i Rb¨ bq eis wb‡Ri Rb¨ wb‡R‡K wb‡e`b K‡i‡Qb (†h‡nZy hvi †Kvb cvc †bB Zvi †Kvb ewj wb‡e`‡bi cÖ‡qvRb †bB) Z‡e Zv‡K gÛjxi LvuwU wek¦vm we‡ivax e‡j cwiMwYZ Kiv †nvK| 

11)  If any one does not confess that the flesh of the Lord is life-giving and belongs to the Word from God the Father, but maintains that it belongs to another besides him, united with him in dignity of enjoying a mere divine indwelling, and is not rather life-giving, as we said it became the flesh belonging to the Word who has power to bring all things to life, let him be anathema.

cÖfzi †`n nj Rxeb`vqx Ges wZwb wcZv Ck¦‡ii KvQ †_‡K AvMZ evYxi Aaxb¯’ GB K_v  A¯^xKvi K‡i h †KD hw` e‡j wZwb Ab¨ KviI Aaxb¯’ wbQK ¯^M©xq †Kvb w¯’Z kw³ hv Zv‡K G gh©v`vq mshy³ K‡i‡Q  Ges Zv Rxeb`vqx bq hv‡K Avgiv e‡j _vwK HkevYx whwb †`naviY K‡i‡Qb  Ges whwb me wKQz‡Z Rxeb `v‡bi f~wgKv iv‡Lb Z‡e Zv‡K Zv‡K gÛjxi LvuwU wek¦vm we‡ivax e‡j cwiMwYZ Kiv †nvK| 

12) If any one does not confess that the Word of God suffered in the flesh and was crucified in the flesh and tested death in the flesh and became the first born of the dead, although as God He is life and life-giving, let him be anathema.

‡h HkevYx †`‡n hš¿bv‡fvM Ges µzkwe× n‡q‡Qb I g„Zz¨‡K Av¯^v&`b K‡i n‡q D‡V‡Qb g„Z‡`i ga¨ †_‡K †mB cÖ_g DwÌZ wZwb hw`I Ck¦i wn‡m‡e wZwb Rxeb I Rxeb`vZv GK K_v †h A¯^xKvi K‡i Zv‡K gÛjxi LvuwU wek¦vm we‡ivax e‡j cwiMwYZ Kiv ‡nvK|

 2. What is The Acts of Union of 613 ?

The Acts of Union of 613 is a kind of union between Catholics and Monophysites of Egypt. Heraclius, the emperor and Sergius, the Patriarch of Constantinople were heretic and monotheists. On the other hand Cyrus was bishop of Poti. He was asked to consult Sergius. Then “as Archbishop of Alexandria, Cyrus brought about the union of Catholics and monophysites of Egypt. This is known as The Acts of Union of 613.” Thus there was peace.

3. What is Ecthesis or declaration about faith?

The Ecthesis is a letter published in 638 CE by the Byzantine emperor Heraclius which defined monotheletism as the official imperial form of Christianity. This notion of Monotheletism, the Doctrine of the Single Will as proscribed in the Ecthesis was sent as an edict to all four eastern metropolitan sees. A copy was posted in the narthex of Hagia Sophia and when Sergius died in December 638, it looked as if Heraclius might actually achieve his goal, with the eastern patriarchs agreeing to the formula and gaining many adherents across the east including Cyrus of Alexandria and Arkadios II of Cyprus.

But during 638 in Rome, Pope Honorius I who had seemed to support monothelitism died. His successor Pope Severinus condemned the Ecthesis outright and so was forbidden his seat until 640. His successor Pope John IV also rejected the doctrine completely, leading to a major schism between the eastern and western halves of the Catholic Church. When news reach Heraclius of the Pope’s condemnation, he was already old and ill, and the news only hastened his death, declaring with his dying breath that the controversy was all due to Sergius, and that the Patriarch had pressured him to give his unwilling approval to the Ecthesis. Sergius, after receiving the pope's letter approving his recent cautiousness, composed an "Ecthesis", or exposition, which was issued by the emperor towards the end of 638. In conformity with the words of Honorius it orders all the subjects of Heraclius to confess one Will in our Lord, and to avoid the expressions "one operation" and "two operations". Before Sergius died, in December, he assembled a great synod at Constantinople, which accepted the Ecthesis as "truly agreeing with the apostolic preaching"; the letter from the Apostolic See was evidently the surety for this. Honorius was already dead, and had no opportunity of approving or disapproving the imperial document which had been based upon his letter. St. Sophronius, who had become Patriarch of Jerusalem even before Sergius wrote to the pope, also died before the end of the year, but not before he had collected a large number of testimonies of the Fathers to the "two operations", and had sent to all metropolitans of the world a remarkable disquisition, which admirably defines the Catholic doctrine. He also solemnly commissioned Stephen, Bishop of Doza, and the senior bishop of his patriarchate, to go to Rome and obtain a final condemnation of the new error. The Roman envoys who came to Constantinople in 640 to obtain the emperor's confirmation of the new pope, Severinus, refused to accept the Ecthesis, on the ground that Rome was above all synodical law. Severinus only reigned two months, but condemned the Ecthesis, and so did his successor, John IV. Emperor Heraclius then wrote to the pope, laying the blame on Sergius, and disowning the Ecthesis. He died shortly afterwards (February, 641). To his elder son John IV addressed a letter known as the "Apology for Pope Honorius". He explains quite truly that both Sergius and Honorius asserted one Will only because they would not admit contrary wills; yet he shows by his argument that they were wrong in using so misleading an expression. St. Maximus of Constantinople, a monk and formerly secretary of Heraclius, now becomes the protagonist of orthodoxy and of submission to Rome. His defence of Honorius is based upon the statements of a certain abbot, John Symponus, the composer of the letter of Honorius, to the effect that the pope only meant to deny that Christ had not two contrary human wills, such as are found in our fallen nature. It is true that the words of Honorius are inconclusively though not necessarily, heretical. Unfortunately the Monophysites habitually argued in just the same inconclusive way, from the fact that Christ could have no rebellious lower will, to prove that His Divine and human will were not distinct faculties. No doubt Honorius did not really intend to deny that there is in Christ a human will, the higher faculty; but he used words which could be interpreted in the sense of that heresy, and he did not recognize that the question was not about the unity of the Person Who wills, nor about the entire agreement of the Divine Will with the human faculty, but about the distinct existence of the human faculty as an integrant part of the Humanity of Christ.

4. What is the act of Typos?

 “In 648 Emperor Constance II published an edict. It is known as act of Typos by which all bishops were forbidden to speak about the “will” or “wills” of Christ.” So, Type is a kind of edict which was published by Emperor Constance II. It was condemned as a heresy by Pope Martin V in the meeting of bishops at Rome.

5. Why do Pope and Latin fast Saturday?

The liturgical reforms of Pope Pius XII continued a process initiated by Pope Saint Pius X who began the process of encouraging the faithful to a meaningful participation in the liturgy. To allow for the faithful to receive Communion at Masses in the evening and at other times, Pius XII decreed several changes to regulations regarding the Eucharistic fast. Prior to 1953, Catholics were required to abstain from consuming any food from midnight before receiving Holy Communion. This requirement to fast from midnight was changed by the Apostolic constitution Christus Dominus, issued in 1953, by which, the fasting period was fixed at three hours for solid foods and one hour for liquids, while water or medicines did not break the fast.

6. Why Latin begins Lent till Ash-Wednesday?

Ash Wednesday is the first day of Lent and occurs 46 days before Easter in the calendar of Western Christianity. It is a moveable fast, falling on a different date each year because it is dependent on the date of Easter. It can occur as early as February 4 or as late as March 10.

According to the canonical gospels of Matthew, Mark and Luke; Jesus spent 40 days fasting in the desert before the beginning of his public ministry, during which he endured temptation by Satan. Ash Wednesday marks the beginning of this 40-day liturgical period of prayer and fasting.

However, different Christian denominations calculate the "forty days" of Lent differently. In most Western tradition the Sundays are not counted as part of Lent; thus the period from Ash Wednesday until Easter consists of 40 days when the Sundays are excluded. However in the Roman Catholic Church Lent is now taken to end on Holy Thursday rather than Easter Eve, and hence lasts 38 days excluding Sundays, or 44 days in total.

7. What is concordat?

In general, a concordat is an agreement between the Holy See of the Catholic Church and a sovereign state on religious matters concordat means an agreement or union of wills on some matter. But as soon as we attempt to define this general notion more clearly a difficulty arises. Agreement of wills may be had in many ways: in friendship, in regard to privileges, in a bilateral contract, etc. Prescinding for the present from the exact nature of a concordat, and without giving an exact definition, we may say that a concordat is a law, ecclesiastica and civil, made for a certain country in regard to matters which in some way concern both Church and State, a law, moreover, possessing the force of a treaty entered into by both the ecclesiastical and civil power and to a certain extent binding upon both. The full meaning of the terms employed will be explained below. The purpose of a concordat is to terminate, or to avert, dissension between the Church and the civil powers. This is evident from history. First concordat was in 1122 by the Condordat of Worms between Callistus II and Henry V.

Three natures of concordats are: a)The legal theory, that advanced by the regalists; b)The compact theory, which regards a concordat as a bilateral contract; c)The privilege theory, according to which a concordat has the force of a privilege on the part of the Roman Pontiff, but of an obligation on the part of the civil ruler.

8. Who is Peter of Bruys?

Peter was born at Bruys in southeastern France. He was a French heretic who taught doctrines that were in opposition to the Roman Catholic Church's beliefs. An angry mob killed him in or around the year 1131. Information concerning Peter of Bruys is derived from two extant sources, the treatise of Peter the Venerable against his followers and from a passage written by Peter Abelard.

The history of his early life is unknown, but it is certain that he was a Roman Catholic priest who had been deprived of his office by the Church hierarchy for teaching unorthodox doctrine. He began his preaching in Dauphiné and Province probably between 1117 and 1120. The local bishops, who oversaw the dioceses of Embrun, Die, and Gap, suppressed his teachings within their jurisdictions. In spite of the official repression, Peter's teachings gained adherents at Narbonne, Toulouse, and in Gascony.

Peter of Bruys admitted the doctrinal authority of the Gospels in their literal interpretation; the other New Testament writings he seems to have considered valueless, as he doubted their apostolic origin.^[1] To the New Testament epistles he assigned only a subordinate place as not coming from Jesus Christ, but rather being the work of men.

He rejected the Old Testament as well as the authority of the Church Fathers and that of the Roman Catholic Church itself. According to an account listed in an older version of The Catholic Encyclopedia his contempt for the Roman Catholic Church extended to the clergy and physical violence was preached and practiced against priests and monks by his followers, known as Petrobrusians. Petrobrusians also opposed clerical celibacy.

Peter the Venerable, also known as Peter of Montboissier, was an abbot who became a popular figure in the church, an internationally known scholar, and an associate of many national and religious leaders of his day. He was also an important religious writer and, in the preface to his treatise that attacked Peter of Bruys, he summed up the five teachings he saw as the errors of the Petrobrusians. As Peter the Venerable recorded, crosses were singled out for special iconoclasm. Peter of Bruys felt that crosses should not deserve veneration. Crosses became for the Petrobrusians objects of desecration and were destroyed in bonfires. In or around the year 1126, Peter was publicly burning crosses in St Gilles near Nîmes. The local Roman Catholic populace, angered by Peter's destruction of the crosses, cast him into the flames of his own bonfire.

 9. What is Sufism?

 The substance of Sufism is the Truth and the meaning of Sufism is the selfless experiencing and actualization of the Truth. The practice of Sufism is the intention to go towards the Truth, by means of love and devotion. This is called the tarigat, the spiritual path or way towards God. The Sufi is one who is a lover of Truth, who by means of love and devotion moves towards the Truth, towards the perfection which all are truly seeking. As necessitated by love's jealousy, the Sufi is taken away from all except the Truth.

10. What is Eclecticism?

 “Eclecticism” is a name given to a group of ancient philosophers. They were from the existing philosophical beliefs, tried to select the doctrines that seemed to them most reasonable and out of these constructed a new system. The name was first generally used in the first century BCE. Stoicism and Epicureanism had made the search for pure truth subordinate to the attainment of practical virtue and happiness. Skepticism had denied that pure truth was possible to discover. Eclecticism sought to reach by selection the highest possible degree of probability, in the despair of attaining to what is absolutely true. In Greek philosophy, the best known Eclectics were the Stoics Panaetius (150 BCE.) and Posidonius (75 BCE.). The New Academic, Carnaedes (155 BCE.), and Philo of Larissa (75 BCE.). Among the Romans, Cicero, whose cast of mind made him always doubtful and uncertain of his own attitude, was thoroughly eclectic, uniting the Peripatetic, Stoic, and New Academic doctrines, and seeking the probable (illud probabile). The same general line was followed by Varro, and in the next century the Stoic Seneca propounded a philosophical system largely based on eclecticism.

11. Why this General Councils are called the Ecumenical Councils?

An Ecumenical Council is also called a General Council. It is a collaboration of all the bishops in the world in union with the Vicar of Christ. During the two thousand years of Church history there have been 21 Ecumenical Councils. Each articulated some important truth that Christ wished us to have Jn 16: 14 “[The Holy Spirit] will … take what is mine and declare it to you.”

1. Nicaea I 325: Condemned Arianism, defined that the Son of God is consubstantial with the Father, wrote the Nicene Creed.

2. Constantinople I 381 AD: Condemned the Macedonians (who denied the divinity of the Holy Spirit), confirmed and extended the Nicene Creed.

3. Ephesus 431 AD: Condemned Nestorianism, which held that Jesus of Nazareth was two distinct persons, one divine and one human, and defended Mary’s right to be called theotokos, the Mother of God.

4. Chalcedon 451 AD: Condemned Monophysitism, also called Eutychianism, by defining that Christ is one divine Person with two distinct natures, one divine and one human, true God and true man.

5. Constantinople 553AD: Pronounced against certain persons as infected with Nestorianism, including Theodore of Mopsuestia, Theodoret of Cyrrhus, and Ibas of Edessa.

6. Constantinople III 68o-681 AD: Defined against the Monothelites that Christ has two wills, one divine and one human.

7. Nicaea II 787 AD: Condemned the Iconoclasts (image-breakers) and defined that sacred images may be honored without committing idolatry.

8. Constantinople IV 869-870 AD: Condemned Photius as Patriarch of Constantinople.

9. Lateran I 1123: This first general Council in the West. Endorsed the Concordat of Worms regarding the investiture of prelates.

10. Lateran II 1139 opposed the schism of antipope Anacletus II and issued disciplinary decrees.

11. Lateran III 1179 Legislated against the Waldenses and Albigensians and decreed papal elections by two-thirds majority of cardinals present in a conclave.

12. Lateran IV 1215 Issued reform decrees, ordered annual Confession and Easter Communion as precepts of the Church, approved use of the word transubstantiation.

13. Lyons I1245 Condemned Frederick II for his persecution of the Church.

14. Lyons II 1274 Set up a temporary reunion of the Eastern Churches with Rome. Decreed that papal elections should begin ten days after the death of a Pope.

15. Vienne 1311-1312 Suppressed the Knights Templar, sought aid for the Holy Land, defined the relation of the human soul and body, and condemned the false mysticism of the Fraticelli, Dulcinists, Beghards, and Beguines.

16. Constance 1414-1418 Issued reform decrees in “head and members,” condemned Wyclif and Hus, and put an end to the Western Schism.

17. Florence 1438-1445 Affirmed papal primacy against the Conciliarists, who said that a General Council was superior to a Pope. Also tried to arrange a reunion of the Eastern Churches separated from Rome.

18. Lateran V 1512-1517 Defined the relation of a Pope to a General Council, condemned philosophers who taught that the human soul is mortal and only one for all mankind, and called for a Crusade against the Turks.

19. Trent 1545-1563 Met the crisis of the Protestant Reformation by defining the Catholic Canon of Sacred Scripture as authoritative for the whole Church, the rule of faith as Sacred Scripture and Sacred Tradition, the Missal of Pope Pius V (Tridentine Mass), the sacraments, justification, purgatory, indulgences, invocation of saints, and veneration of sacred images. Trent also decreed decrees on marriage and clerical reform.

20. Vatican I 1869-1870 Defined the nature of revelation and faith, the relation of faith and reason, and papal infallibility. Condemned pantheism, materialism, deism, naturalism, and fideism.

21. Vatican II 1962-1963 Reaffirmed the principles of Catholic faith and morality, and authorized many developments in the Eucharistic Liturgy, including the Missal of Pope Paul VI (Novus Ordo Mass). Also authorized changes in the Church’s administrative structure.

Bibliography

1. Dictionary of the Christian Church, by Robert G clouse, Michigan, the Paternoster Exeter press, 1978.

2. The Oxford Dictionary of the Christian Church, 3rd edition. USA: Oxford University Press.

3. Catholic Encyclopedia (1913)/Monothelitism and Monothelites" in the 1913 Catholic Encyclopedia.

4. New Catholic Encyclopedia, ed. 2^nd, , Washington, 2003.

5. BETTENSON, Henry: Documents of the Church, New York, Oxford university press, 1967.

6. The Catholic Encyclopedia for School and Home, 1965.

7. New Catholic Encyclopedia, second edition,  Thomson Gale.

8. Www. The History of the Church, The General council of the Church. com.

9. Paul, James: Home work on moral theology, Holy Spirit Major Seminary, Dhaka, 2011.