The Seven Ecumenical Councils

“This was the sentiment of the holy Fathers; therefore they ventured to call the Holy Virgin, the Mother of God, not as if the nature of the Word or his divinity had its beginning from the Holy Virgin, but because of her was born that holy body with a rational soul, to which the Word being personally united is said to be born according to the flesh.”

“We believe in one God , the Father Almighty, maker of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ , the only begotten Son of God , begotten of his Father before all worlds, Light of Light, very God of very God , begotten not made, being of one substance with the Father , by whom all things were made. Who for us men and for our salvation came down from heaven and was incarnate by the Holy Ghost and the Virgin Mary , and was made man, and was crucified also for us under Pontius Pilate . He suffered and was buried, and the third day he rose again according to the Scriptures , and ascended into heaven, and sits at the Right Hand of the Father. And he shall come again with glory to judge both the quick and the dead. Whose kingdom shall have no end. ( I ) And [we believe ] in the Holy Ghost , the Lord and Giver-of-Life, who proceeds from the Father , who with the Father and the Son together is worshipped and glorified , who spoke by the prophets . And [we believe ] in one, holy , ( II ) Catholic and Apostolic Church. We acknowledge one Baptism for the remission of sins , [and] we look for the resurrection of the dead and the life of the world to come. Amen .”

“Following the holy Fathers we teach with one voice that the Son [of God] and our Lord Jesus Christ is to be confessed as one and the same [Person], that he is perfect in Godhead and perfect in manhood, very God and very man, of a reasonable soul and [ human ] body consisting, consubstantial with the Father as touching his Godhead, and consubstantial with us as touching his manhood; made in all things like us, sin only excepted; begotten of his Father before the worlds according to his Godhead; but in these last days for us men and for our salvation born [into the world] of the Virgin Mary , the Mother of God according to his manhood. This one and the same Jesus Christ , the only-begotten Son [of God] must be confessed to be in two natures , unconfusedly, immutably, indivisibly, inseparably [united], and that without the distinction of natures being taken away by such union, but rather the peculiar property of each nature being preserved and being united in one Person and subsistence, not separated or divided into two persons , but one and the same Son and only-begotten, God the Word , our Lord Jesus Christ , as the Prophets of old time have spoken concerning him, and as the Lord Jesus Christ has taught us, and as the Creed of the Fathers has delivered to us.”

“we likewise declare that in him are two natural wills and two natural operations indivisibly, inconvertibly, inseparably, inconfusedly, according to the teaching of the holy Fathers. And these two natural wills are not contrary the one to the other (God forbid!) as the impious heretics assert, but his human will follows and that not as resisting and reluctant, but rather as subject to his divine and omnipotent will. For it was right that the flesh should be moved but subject to the divine will, according to the most wise Athanasius.”

“We, therefore, following the royal pathway and the divinely inspired authority of our Holy Fathers and the traditions of the Catholic Church (for, as we all know , the Holy Spirit indwells her), define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God , and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Saviour Jesus Christ , of our spotless Lady, the Mother of God , of the honourable Angels, of all Saints and of all pious people. For by so much more frequently as they are seen in artistic representation, by so much more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honourable reverence , not indeed that true worship of faith which pertains alone to the divine nature; but to these, as to the figure of the precious and life-giving Cross and to the Book of the Gospels and to the other holy objects, incense and lights may be offered according to ancient pious custom. For the honour which is paid to the image passes on to that which the image represents, and he who reveres the image reveres in it the subject represented.”

“1 If anyone shall not confess that the nature or essence of the Father , of the Son , and of the Holy Ghost is one, as also the force and the power; [if anyone does not confess] a consubstantial Trinity, one Godhead to be worshipped in three subsistences or Persons: let him be anathema . For there is but one God even the Father of whom are all things, and one Lord Jesus Christ through whom are all things, and one Holy Spirit in whom are all things. 2 If anyone shall not confess that the Word of God has two nativities, the one from all eternity of the Father , without time and without body; the other in these last days, coming down from heaven and being made flesh of the holy and glorious Mary, Mother of God and always a virgin , and born of her: let him be anathema . 3 If anyone shall say that the wonder-working Word of God is one [Person] and the Christ that suffered another; or shall say that God the Word was with the woman-born Christ, or was in him as one person in another, but that he was not one and the same our Lord Jesus Christ , the Word of God , incarnate and made man, and that his miracles and the sufferings which of his own will he endured in the flesh were not of the same [Person]: let him be anathema . 4 If anyone shall say that the union of the Word of God to man was only according to grace or energy, or dignity, or equality of honour , or authority, or relation, or effect, or power, or according to good pleasure in this sense that God the Word was pleased with a man , that is to say, that he loved him for his own sake, as says the senseless Theodorus, or [if anyone pretends that this union exists only] so far as likeness of name is concerned, as the Nestorians understand, who call also the Word of God Jesus and Christ , and even accord to the man the names of Christ and of Son, speaking thus clearly of two persons , and only designating disingenuously one Person and one Christ when the reference is to his honour , or his dignity, or his worship; if anyone shall not acknowledge as the Holy Fathers teach, that the union of God the Word is made with the flesh animated by a reasonable and living soul , and that such union is made synthetically and hypostatically, and that therefore there is only one Person, to wit: our Lord Jesus Christ , one of the Holy Trinity : let him be anathema . As a matter of fact the word union has many meanings, and the partisans of Apollinaris and Eutyches have affirmed that these natures are confounded inter se , and have asserted a union produced by the mixture of both. On the other hand the followers of Theodorus and of Nestorius rejoicing in the division of the natures, have taught only a relative union. Meanwhile the Holy Church of God , condemning equally the impiety of both sorts of heresies , recognises the union of God the Word with the flesh synthetically, that is to say, hypostatically. For in the mystery of Christ the synthetical union not only preserves unconfusedly the natures which are united, but also allows no separation. 5 If anyone understands the expression one only Person of our Lord Jesus Christ in this sense, that it is the union of many hypostases, and if he attempts thus to introduce into the mystery of Christ two hypostases, or two Persons, and, after having introduced two persons , speaks of one Person only out of dignity, honour or worship, as both Theodorus and Nestorius insanely have written; if anyone shall calumniate the holy Council of Chalcedon , pretending that it made use of this expression [one hypostasis] in this impious sense, and if he will not recognize rather that the Word of God is united with the flesh hypostatically, and that therefore there is but one hypostasis or one only Person, and that the holy Council of Chalcedon has professed in this sense the one Person of our Lord Jesus Christ : let him be anathema . For since one of the Holy Trinity has been made man, viz.: God the Word , the Holy Trinity has not been increased by the addition of another person or hypostasis. 6 If anyone shall not call in a true acceptation, but only in a false acceptation, the holy , glorious , and ever-virgin Mary, the Mother of God , or shall call her so only in a relative sense, believing that she bare only a simple man and that God the word was not incarnate of her, but that the incarnation of God the Word resulted only from the fact that he united himself to that man who was born [of her]; if he shall calumniate the Holy Synod of Chalcedon as though it had asserted the Virgin to be Mother of God according to the impious sense of Theodore; or if anyone shall call her the mother of a man or the Mother of Christ , as if Christ were not God , and shall not confess that she is exactly and truly the Mother of God , because that God the Word who before all ages was begotten of the Father was in these last days made flesh and born of her, and if anyone shall not confess that in this sense the holy Synod of Chalcedon acknowledged her to be the Mother of God : let him be anathema . 7 If anyone using the expression, in two natures , does not confess that our one Lord Jesus Christ has been revealed in the divinity and in the humanity, so as to designate by that expression a difference of the natures of which an ineffable union is unconfusedly made, [a union] in which neither the nature of the Word was changed into that of the flesh, nor that of the flesh into that of the Word, for each remained that it was by nature, the union being hypostatic; but shall take the expression with regard to the mystery of Christ in a sense so as to divide the parties, or recognising the two natures in the only Lord Jesus , God the Word made man, does not content himself with taking in a theoretical manner the difference of the natures which compose him, which difference is not destroyed by the union between them, for one is composed of the two and the two are in one, but shall make use of the number [two] to divide the natures or to make of them Persons properly so called: let him be anathema . 8 If anyone uses the expression of two natures , confessing that a union was made of the Godhead and of the humanity, or the expression the one nature made flesh of God the Word , and shall not so understand those expressions as the holy Fathers have taught, to wit: that of the divine and human nature there was made an hypostatic union, whereof is one Christ; but from these expressions shall try to introduce one nature or substance [made by a mixture] of the Godhead and manhood of Christ; let him be anathema . For in teaching that the only-begotten Word was united hypostatically [to humanity] we do not mean to say that there was made a mutual confusion of natures, but rather each [nature] remaining what it was, we understand that the Word was united to the flesh. Wherefore there is one Christ, both God and man , consubstantial with the Father as touching his Godhead, and consubstantial with us as touching his manhood. Therefore they are equally condemned and anathematized by the Church of God , who divide or part the mystery of the divine dispensation of Christ , or who introduce confusion into that mystery . 9 If anyone shall take the expression, Christ ought to be worshipped in his two natures , in the sense that he wishes to introduce thus two adorations, the one in special relation to God the Word and the other as pertaining to the man; or if anyone to get rid of the flesh, [that is of the humanity of Christ ,] or to mix together the divinity and the humanity, shall speak monstrously of one only nature or essence of the united (natures), and so worship Christ, and does not venerate, by one adoration, God the Word made man, together with his flesh, as the Holy Church has taught from the beginning: let him be anathema . 10 If anyone does not confess that our Lord Jesus Christ who was crucified in the flesh is true God and the Lord of Glory and one of the Holy Trinity : let him be anathema . 11 If anyone does not anathematize Arius , Eunomius, Macedonius, Apollinaris , Nestorius , Eutyches and Origen , as well as their impious writings, as also all other heretics already condemned and anathematized by the Holy Catholic and Apostolic Church, and by the aforesaid four Holy Synods and [if anyone does not equally anathematize ] all those who have held and hold or who in their impiety persist in holding to the end the same opinion as those heretics just mentioned: let him be anathema . 12 If anyone defends the impious Theodore of Mopsuestia , who has said that the Word of God is one person, but that another person is Christ, vexed by the sufferings of the soul and the desires of the flesh, and separated little by little above that which is inferior, and become better by the progress in good works and irreproachable in his manner of life, as a mere man was baptized in the name of the Father , and of the Son , and of the Holy Ghost , and obtained by this baptism the grace of the Holy Spirit , and became worthy of Sonship, and to be worshipped out of regard to the Person of God the Word (just as one worships the image of an emperor) and that he has become, after the resurrection, unchangeable in his thoughts and altogether without sin . And, again, this same impious Theodore has also said that the union of God the Word with Christ is like to that which, according to the doctrine of the Apostle, exists between a man and his wife, They two shall be in one flesh. The same [Theodore] has dared, among numerous other blasphemies , to say that when after the resurrection the Lord breathed upon his disciples , saying, Receive the Holy Ghost , he did not really give them the Holy Spirit , but that he breathed upon them only as a sign. He likewise has said that the profession of faith made by Thomas when he had, after the resurrection, touched the hands and the side of the Lord, viz.: My Lord and my God , was not said in reference to Christ , but that Thomas, filled with wonder at the miracle of the resurrection, thus thanked God who had raised up Christ. And moreover (which is still more scandalous) this same Theodore in his Commentary on the Acts of the Apostles compares Christ to Plato , Manichæus, Epicurus and Marcion , and says that as each of these men having discovered his own doctrine, had given his name to his disciples , who were called Platonists, Manicheans, Epicureans and Marcionites, just so Christ, having discovered his doctrine, had given the name Christians to his disciples . If, then, anyone shall defend this most impious Theodore and his impious writings, in which he vomits the blasphemies mentioned above, and countless others besides against our Great God and Saviour Jesus Christ , and if anyone does not anathematize him or his impious writings, as well as all those who protect or defend him, or who assert that his exegesis is orthodox , or who write in favour of him and of his impious works, or those who share the same opinions, or those who have shared them and still continue unto the end in this heresy : let him be anathema . 13 If anyone shall defend the impious writings of Theodoret , directed against the true faith and against the first holy Synod of Ephesus and against St. Cyril and his XII. Anathemas, and [defends] that which he has written in defense of the impious Theodore and Nestorius , and of others having the same opinions as the aforesaid Theodore and Nestorius , if anyone admits them or their impiety, or shall give the name of impious to the doctors of the Church who profess the hypostatic union of God the Word ; and if anyone does not anathematize these impious writings and those who have held or who hold these sentiments, and all those who have written contrary to the true faith or against St. Cyril and his XII. Chapters, and who die in their impiety: let him be anathema . 14 If anyone shall defend that letter which Ibas is said to have written to Maris the Persian, in which he denies that the Word of God incarnate of Mary , the Holy Mother of God and ever-virgin, was made man, but says that a mere man was born of her, whom he styles a Temple, as though the Word of God was one Person and the man another person; in which letter also he reprehends St. Cyril as a heretic , when he teaches the right faith of Christians , and charges him with writing things like to the wicked Apollinaris . In addition to this he vituperates the First Holy Council of Ephesus, affirming that it deposed Nestorius without discrimination and without examination. The aforesaid impious epistle styles the XII. Chapters of Cyril of blessed memory, impious and contrary to the right faith and defends Theodore and Nestorius and their impious teachings and writings. If anyone therefore shall defend the aforementioned epistle and shall not anathematize it and those who defend it and say that it is right or that a part of it is right, or if anyone shall defend those who have written or shall write in its favour, or in defense of the impieties which are contained in it, as well as those who shall presume to defend it or the impieties which it contains in the name of the Holy Fathers or of the Holy Synod of Chalcedon, and shall remain in these offenses unto the end: let him be anathema .”

“If any one in sickness has been subjected by physicians to a surgical operation, or if he has been castrated by barbarians, let him remain among the clergy; but, if any one in sound health has castrated himself, it behooves that such an one, if [already] enrolled among the clergy, should cease [from his ministry], and that from henceforth no such person should be promoted. But, as it is evident that this is said of those who wilfully do the thing and presume to castrate themselves, so if any have been made eunuchs by barbarians, or by their masters, and should otherwise be found worthy, such men the Canon admits to the clergy.”

“Forasmuch as, either from necessity, or through the urgency of individuals, many things have been done contrary to the Ecclesiastical canon, so that men just converted from heathenism to the faith, and who have been instructed but a little while, are straightway brought to the spiritual laver, and as soon as they have been baptized, are advanced to the episcopate or the presbyterate, it has seemed right to us that for the time to come no such thing shall be done. For to the catechumen himself there is need of time and of a longer trial after baptism. For the apostolic saying is clear, "Not a novice; lest, being lifted up with pride, he fall into condemnation and the snare of the devil." But if, as time goes on, any sensual sin should be found out about the person, and he should be convicted by two or three witnesses, let him cease from the clerical office. And whoever shall transgress these [enactments] will imperil his own clerical position, as a person who presumes to disobey the great Synod.”

“It is by all means proper that a bishop should be appointed by all the bishops in the province; but should this be difficult, either on account of urgent necessity or because of distance, three at least should meet together, and the suffrages of the absent [bishops] also being given and communicated in writing, then the ordination should take place. But in every province the ratification of what is done should be left to the Metropolitan.”

“Concerning those, whether of the clergy or of the laity, who have been excommunicated in the several provinces, let the provision of the canon be observed by the bishops which provides that persons cast out by some be not readmitted by others. Nevertheless, inquiry should be made whether they have been excommunicated through captiousness, or contentiousness, or any such like ungracious disposition in the bishop. And, that this matter may have due investigation, it is decreed that in every province synods shall be held twice a year, in order that when all the bishops of the province are assembled together, such questions may by them be thoroughly examined, that so those who have confessedly offended against their bishop, may be seen by all to be for just cause excommunicated, until it shall seem fit to a general meeting of the bishops to pronounce a milder sentence upon them. And let these synods be held, the one before Lent, (that the pure Gift may be offered to God after all bitterness has been put away), and let the second be held about autumn.”

“Let the ancient customs in Egypt, Libya and Pentapolis prevail, that the Bishop of Alexandria have jurisdiction in all these, since the like is customary for the Bishop of Rome also. Likewise in Antioch and the other provinces, let the Churches retain their privileges. And this is to be universally understood, that if any one be made bishop without the consent of the Metropolitan, the great Synod has declared that such a man ought not to be a bishop. If, however, two or three bishops shall from natural love of contradiction, oppose the common suffrage of the rest, it being reasonable and in accordance with the ecclesiastical law, then let the choice of the majority prevail.”

“Concerning those who call themselves Cathari, if they come over to the Catholic and Apostolic Church, the great and holy Synod decrees that they who are ordained shall continue as they are in the clergy. But it is before all things necessary that they should profess in writing that they will observe and follow the dogmas of the Catholic and Apostolic Church; in particular that they will communicate with persons who have been twice married, and with those who having lapsed in persecution have had a period [of penance] laid upon them, and a time [of restoration] fixed so that in all things they will follow the dogmas of the Catholic Church. Wheresoever, then, whether in villages or in cities, all of the ordained are found to be of these only, let them remain in the clergy, and in the same rank in which they are found. But if they come over where there is a bishop or presbyter of the Catholic Church, it is manifest that the Bishop of the Church must have the bishop's dignity; and he who was named bishop by those who are called Cathari shall have the rank of presbyter, unless it shall seem fit to the Bishop to admit him to partake in the honour of the title. Or, if this should not be satisfactory, then shall the bishop provide for him a place as Chorepiscopus, or presbyter, in order that he may be evidently seen to be of the clergy, and that there may not be two bishops in the city.”

“Concerning those who have fallen without compulsion, without the spoiling of their property, without danger or the like, as happened during the tyranny of Licinius, the Synod declares that, though they have deserved no clemency, they shall be dealt with mercifully. As many as were communicants, if they heartily repent, shall pass three years among the hearers; for seven years they shall be prostrators; and for two years they shall communicate with the people in prayers, but without oblation.”

“As many as were called by grace, and displayed the first zeal, having cast aside their military girdles, but afterwards returned, like dogs, to their own vomit, (so that some spent money and by means of gifts regained their military stations); let these, after they have passed the space of three years as hearers, be for ten years prostrators. But in all these cases it is necessary to examine well into their purpose and what their repentance appears to be like. For as many as give evidence of their conversions by deeds, and not pretence, with fear, and tears, and perseverance, and good works, when they have fulfilled their appointed time as hearers, may properly communicate in prayers; and after that the bishop may determine yet more favourably concerning them. But those who take [the matter] with indifference, and who think the form of [not] entering the Church is sufficient for their conversion, must fulfil the whole time.”

“Concerning the departing, the ancient canonical law is still to be maintained, to wit, that, if any man be at the point of death, he must not be deprived of the last and most indispensable Viaticum. But, if any one should be restored to health again who has received the communion when his life was despaired of, let him remain among those who communicate in prayers only. But in general, and in the case of any dying person whatsoever asking to receive the Eucharist, let the Bishop, after examination made, give it him.”