Pelagianism and premillennialism[edit]
For a different view, contrary to accepted opinion, see § Further reading below.
In addition to its condemnation of Nestorianism, the council also condemned Pelagianism,[2] and rejected premillennialism (Justin Martyr, Irenaeus, Papias, Tertullian, Origen, Lactantius) in favor of amillennialism (Clement of Alexandria, Chrysostom, Jerome and Augustine of Hippo): "Augustine's explanation became Church doctrine when it was adopted as the definitive explanation of the millennium by the Council of Ephesus in 431."[35] According to Augustine of Hippo, the number 'one thousand' of the thousand-year reign of Christ in Revelation 20:1–3 is a synecdochic figure of speech, "but […] some Christians do not understand […], and so construe the passage into ridiculous fancies. […] uch assertions can be believed only by the carnal. They who do believe them are called by the spiritual Chiliasts, which we may literally reproduce by the name Millenarians." Against these assertions (Jerome: "cesset ergo mille annorum fabula", lit. 'so let's stop with this fable of a thousand years'; Augustine: "quasdam ridiculas fabulas", lit. 'certain ridiculous fables'; Council of Ephesus: "juxta deliramenta, fabulosaque mille annorum infausti Apollinarii dogmata", lit. 'like the delusions, and the fabled dogmas of the unfortunate Apollinaris about a millennium'),[36] both Augustine and the Council of Ephesus "prefer proceeding to show how that passage of Scripture should be understood", by quoting, contextualizing, and paraphrasing the ipsissima verba of "Dominus Iesus Christus" (Latin for "Lord Jesus Christ") himself in Matthew 12:29 par Mark 3:27.[37]
The Lord Jesus Christ Himself says, "No man can enter into a strong man's house, and spoil his goods, except he first bind the strong man" — meaning by the strong man the devil, because he had power to take captive the human race; and meaning by his goods which he was to take, those who had been held by the devil in various sins and iniquities, but were to become believers in Himself. It was then for the binding of this strong one that the apostle saw in the Apocalypse "an angel coming down from heaven, having the key of the abyss, and a chain in his hand. And he laid hold", he says, "on the dragon, that old serpent, which is called the devil and Satan, and bound him a thousand years", — that is, bridled and restrained his power so that he could not seduce and gain possession of those who were to be freed.
— Augustine (TPQ 24 August 410 – TAQ 28 August 430 AD)
The Council of Ephesus re-emphasizes the ecclesiological approach of Augustine's eschatology, thereby conforming the millennium to the Holy Sacraments of the church.[38]
That also, which the holy Church uniformly does in the whole world with regard to those to be baptized, we do not observe with indifferent respect. Since whether children or youths come to the sacrament of regeneration, they do not approach the fountain of life, before the unclean spirit is driven away from them by the exorcisms and the breathings upon them of the priests; so that then it is truly manifest how the prince of this world is sent forth (John 12:31), and how the strong [man] is first bound (Matthew 12:29), and thereafter his vessels are plundered (Mark 3:27), having been transferred to the possession of the victor, who leads captivity captive (Ephesians 4:8) and gives gifts to man (Psalms 67:19).
— Council of Ephesus (431 AD)
Council of Ephesus - Wikipedia
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