Every reference to reincarnation was taken out during the Second Council of Constantinople
The Second Council of Constantinople is the fifth of the first seven ecumenical councils recognized by both the Eastern Orthodox Church and the Catholic Church. It is also recognized by the Old Catholics and others. Protestant opinions and recognition of it are varied. Some Protestants, such as Calvinists, recognize the first four councils, whereas most Anglo-Catholics and Lutherans accept all seven. Constantinople II was convoked by the Byzantine Emperor Justinian I under the presidency of Patriarch Eutychius of Constantinople. It was held from 5 May to 2 June 553. Participants were overwhelmingly Eastern bishops—only sixteen Western bishops were present, including nine from Illyricum and seven from Africa, but none from Italy—out of the 152 total.
The main work of the council was to confirm the condemnation issued by edict in 551 by the Emperor Justinian against the Three Chapters. These were the Christological writings and ultimately the person of Theodore of Mopsuestia (died 428), certain writings against Cyril of Alexandria’s Twelve Anathemas accepted at the Council of Ephesus, written by Theodoret of Cyrrhus (died c. 466), and a letter written against Cyrillianism and the Ephesian Council by Ibas of Edessa (died 457).
During the period from A.D. 250 to 553 controversy raged, at least intermittently, around the name of Origen, and from this controversy emerged the major objections that orthodox Christianity raises against reincarnation. Origen of Alexandria, one of Christianity’s greatest systematic theologians, was a believer in reincarnation.
Origen was a person devoted to scriptural authority, a scourge to the enemies of the church, and a martyr for the faith. He was the spiritual teacher of a large and grateful posterity and yet his teachings were declared heresy in 553. The debates and controversies that flared up around his teachings are in fact the record of reincarnation in the church.
The case against Origen grew by fits and starts from about A.D. 300 (fifty years after his death) until 553. There were writers of great eminence among his critics as well as some rather obscure ecclesiasts. They included Methodius of Olympus, Eppiphanius of Salamis, Theophilus, Bishop of Jerusalem, Jerome, and the Emperor Justinian. The first of these, Methodius of Olympus, was a bishop in Greece and died a martyr’s death in the year 311. He and Peter of Alexandria, whose works are almost entirely lost, represent the first wave of anti-Origenism. They were concerned chiefly with the preexistence of souls and Origen’s notions about the resurrection of the dead. Another more powerful current against Origenism arose about a century later. The principals were Ephiphanius of Salamis, Theophilus of Alexandria, and Jerome.
From about 395 to 403 Origen became the subject of heated debate throughout Christendom. These three ecclesiats applied much energy and thought in search of questionable doctrine in Origen. Again the controversy flared up around 535, and in the wake of this the Emperor Justinian composed a tract against Origen in 543, proposing nine anathemas against “On First Principles”, Origen’s chief theological work. Origen was finally officially condemned in the Second Council of Constantinople in 553, when fifteen anathemas were charged against him.
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