Decrees of the Ecumenical Councils Volume One Nicaea I to Lateran V EDITED BY Norman P. Tanner SJ. ORIGINAL TEXT ESTABLISHED BY G. Alberigo, J.A. Dosseni, P-P. Joannou, C. Leonardi, and P. Prodi, in consultation with 11. Jedin Shecd & Ward and Georgetown University Press 1990 ISBN 0-87840-490-2 (U.S.A.) ISBN 0-7220-3010-X (U.K.) Original text copyright © 1972 by Istituto per le scienze religiose, Bologna. English translation copyright © 1990 by Sheed & Ward Limited and the Trustees for Roman Catholic Purposes Registered. Layout copyright © 1990 by Sheed & Ward Limited and Georgetown University Press. Xihil obstat Anton Cowan, Censor Imprimatur John Crowley, Vicar General, Westminster. 8 March 1989 With permission of superiors: M. Campbell-Johnston S.J., Provincial of the British Province The Nihil obstat and Imprimatur are a declaration that a book or pamphlet is considered to be free from doctrinal or moral error. It is not implied that those who have granted the Nihil obstat and Imprimatur agree with the contents, opinions or statements expressed. No part of this 1 k may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, elearonic, mechanical, photocopying, recording, or otherwise, without the prior permission of the publishers. All rights reserved. First published in 1990 by: Sheed & Ward Limited, 2, Creechurch Lane, and London, EC3A 5AQ Georgetown University Press, Georgetown University, Washington DC 20057 Edited by Norman Tanner, SJ. Production by Bill Ireson Typeset by Fakenham Photosetting Limited, Fakenham, Norfolk, England Printed and bound in the United States of America by Edwards Brothers Incorporated, Ann Arbor. Michigan Library of Congress Cataloging-in-Publication Data Decrees of the ecumenical councils / edited by Norman P. Tanner, p. cm. Includes the documents in the original text, a reproduction of Conciliorum oecumenicorum decreta, and English translations. Includes bibliographical references. Contents: v. 1. Nicaea I to Lateran V — v. 2. Trent to Vatican Π. ISBN 0-87840-490-2 (set) 1. Councils and synods. Ecumenical. I. Tanner, Norman P. II. Conciliorum oecumenicorum decreta. BX825.A 1990 262'. 52—dc20 90-3209 CIP Contents editor’s foreword Page yÿ PREFACE AND INTRODUCTION OF COD ABBREVIATIONS XXI COUNCILS Nicaea I Constantinople I Ephesus Chalcedon Constantinople II Constantinople III Nicaea II Constantinople IV Lateran I Lateran II Lateran III Lateran IV Lyons I Lyons II Vienne Constance Basel — Ferrara — Florence — Rome Lateran V Trent Vatican I Vatican II 1 21 37 75 105 123 131 157 187 195 205 227 273 303 333 403 453 593 657 801 817 INDEXES Chronological Bible Councils Roman Magisterium Fathers and Early Church Liturgical Books Canon Law Proper Names Authors Subjects 1139 1173 1189 1195 1205 1213 1215 1221 1231 1239 Editor's Foreword It is a great pleasure to be the final link in bringing these authoritative documents to the English-speaking public. The book contains the original text with a facing English translation of all the decrees of all the twenty-one councils (Nicaea I in 325 to Vatican II in 19621965) which are regarded by the Roman catholic church — and by most other churches in the case of the first seven councils — as ecumenical (or general) councils1. In addition, there is a brief introduction and bibliography for each council and explanatory footnotes. Its significance is self-evident. The ecumenical councils form the most import­ ant part of Christian “tradition”. Therefore for Christians, at least for Roman Catholics, the book may be regarded as the most authoritative work in the world after the Bible. As well as their religious and theological significance, the conciliar decrees are documents of major historical importance. Nothing comparable exists for English readers. This is the first translation into English of all ecumenical councils together, and the first to print such a complete English translation alongside the text. Text The text is a photographic reproduction of that contained in the latest edition of Conciliorum Oecumenicorum Decreta, ed. G. Alberigo and others, third edition, Bologna, Istituto per le Scienze Religiose, 1973 (= COD). This fine critical edition represents much the best text available and provides for the first time a reliable text for all the ecumenical councils. We are most grateful to Professor Alberigo and his co-editors for making their edition available to us. The only changes that we have made are to correct some of the (remarkably few) typographical errors, those which can be made readily in photographic reproduction. Translation There has been an urgent need for an English translation of all the ecumenical councils. For many councils, previously, English translations were available only in inaccessible or inadequate versions, or not at all. The publication of COD has provided a text from which an adequate translation of all councils is possible. 1 For the distinction between “decrees” and “acts” of councils, and for the definition of “ecumenical”, see pp. xi and xv-xviii. •·· vm Editor's Foreword The translation is the work of 29 Jesuits from, or working in, the British Isles. Namely: Introduction William Pearsall Nicaea I Edward Yarnold Robert Butterworth Constantinople I Ephesus Anthony Meredith Robert Butterworth Chalcedon Constantinople II Peter Gallagher John Moffatt Constantinople III Nicaea II Joseph Munitiz Constantinople IV Anthony Parish Andrew Cameron-Mowat Lateran I Peter Burns Lateran II Lateran III Frederick Turner Lateran IV Norman Tanner Frederick Turner Lyons I Lyons II Thomas Murphy Vienne Thomas Murphy Constance Norman Tanner Basel — Ferrara — Florence — Rome Joseph Gill Lateran V Peter Mcllhenny Trent Peter Mcllhenny — sessions 1-16 — sessions 17-25 John Coventry Vatican I Ian Brayley Vatican II Philip Endean — Liturgy — Mass media John Griffin Clarence Gallagher — The church — Eastern catholic churches Leo Arnold — Ecumenism Edward Yarnold — Bishops John Tracy — Religious life Peter Hackett — Priestly formation John Duggan — Christian education Anthony Forrester — Non-christian religions Leo Arnold — Revelation Robert Murray Ralph Woodhall — Laity — Religious freedom John Coventry — Missionary activity Michael G. O’Brien John Coventry — Priests John Mahoney — The church in the world I am responsible for the final editing of the whole work. In a book of this size there are bound to be some errors: for these we apologise and will be most Editor's f oreword IX grateful if any significant ones are brought to our attention. The aim has been to provide an accurate and readable translation, not a literary masterpiece. The format and lay-out of the text in COD has been preserved as far as possible, except that very long paragraphs have been divided into shorter ones when possible. The capitalisation of the original has been preserved, except when this jars noticeably with modern English usage. Parentheses indicate supplied material (i.e. []). It should be noted that the words “council” and “synod” are synonymous : our policy has been to translate σύνοδος/synodus as “synod”, and concilium as “council”. We have gone as far as we thought justifiable in the use of “inclusive” language. This was my decision but I had the support, sometimes enthusiastic, of most translators. To put it into effect has not always been easy and we apologise for any infelicities of style. Nevertheless most of us feel that the advantages greatly outweigh any disadvantages, in many respects. We have, however, been unable to find a convenient way round using masculine pronouns and adjectives for God. Introductions and footnotes Each council begins with a brief introduction and a bibliography. The introduc­ tions are translations of those in COD. The bibliographies are based on those in the same work, but we have tried to update them with the most important recent works, and we have noted English translations of the books mentioned. The explanatory footnotes are also taken from COD, but we have tried to update the bibliographical references and have noted English translations of books, except for papal encyclicals and works of the fathers. English translations of all papal encyclicals since 1740 are conveniently found in The Papal Encycli­ cals 1740-1981, ed. C. Carlen, 5 vols, noplace 1981. The most convenient guides to English translations of the fathers are: J. Quasten, Patrology, 3 vols. Utrecht 1950-1960; B. Altaner, Patrology, trans. H. C. Graef, Freiburg and Edinburgh 1960. Of the textual footnotes, only the more important ones have been in­ cluded in the English translation. Pagination The pagination has been arranged so as to preserve the same page-numbers for the original text as are to be found in COD1. The obvious reason is to facilitate reference to this original version. The facing page of English translation has the same page-number as the original text, but is distinguished by an asterisk (e.g., 1Λ1). In other respects the pagination runs consecutively throughout the book (though occasionally a page-number is omitted on account of the slightly different location of blank pages). Acknowledgements Our first and greatest debt is to Professor Alberigo and his co-editors for 1 I.e. the third and latest edition (1973). Note that the pagination of the first (1962) and second (1962) editions is different from that of the third. X tiùiùr's Foreword providing the original text from which our translation has been made. Without their labours our work would have been impossible. In this respect we also acknowledge with pleasure our debt to the numerous earlier writers and editors working on conciliar decrees who, in their turn, made COD possible. Secondly, we acknowledge our debt to earlier translations of individual councils and collections of councils. Many • of the decrees are difficult to translate and contain veritable minefields of theological, legal, historical and other prob­ lems. Our task has been rendered much lighter by being able to consult various existing translations, including a number in languages other than English. Of the English translations, those contained in the following works should be men­ tioned: H. J. Schroeder, Disciplinary Decrees of the General Councils, St Louis and London 1937; H. J. Percival, The Seven Ecumenical Councils of the Undiv­ ided Church, Oxford and New York 1900; W. Bright, Canons of the First Four General Councils, Oxford *1892; J. Mendham, The Seventh General Council, London 1849; English Historical Documents, general ed. D. C. Douglas, vol. 3 (London 1975) pp. 643-676, for Lateran IV; C. M. Crowder, Unity, Heresy and Reform, 1378-1460, London 1977; J. Waterworth, Canons and Decrees of the Council of Trent, London and New York 1848, ibid. 21888; H. J. Schroeder, Canons and Decrees of the Council ofTrent, Freiburg 1941, Rockford 21978; C. Butler, The Vatican Council, London 1930; The Documents of Vatican II, ed. W. Abbott, New York and London 1966; Vatican Council II: The Conciliar and Post Conciliar Documents, ed. A. Flannery, Dublin and New York 1975. Although we have received much help from the above translations (we apologise for any accidental breaches of copyright), the present translations are new and our responsibility. There is one exception: the translation of Vatican H’s decree on ecumenism is an adaptation by Edward Yarnold taken from The Vatican Council and Christian Unity, by Bernard Leeming S.J., published and copyright 1966 by Darton, Longman and Todd Ltd., and is used by permission of the publishers. We acknow edge use of the Revised Standard Version in Biblical quotations, though we have not quoted from this version uniformly since the councils, especially in their use of the Latin Vulgate, were quoting from texts which at times varied considerably from those on which the RSV is based; the New Jerusalem Bible has been particularly helpful for “inclusive” language. Our debts to individuals for help on particular points are far too numerous to mention, but our thanks to them are no less sincere for that. We thank Mr Martin Redfern of Sheed & Ward Ltd. for his patience and support at all stages; Fr John Breslin SJ. of Georgetown University Press, the co-publisher; Mr Bill Ireson of Bridgehead Publishing Services and Fakenham Photosetting Ltd. for their efficiency and considerateness in a typesetting operation of considerable complexity; Fr Brian Ferme for help on points of canon law. Finally, as editor, I thank all the translators for the speed and efficiency with which they produced their translations and for responding to my various other requests. NORMAN TANNER Campion Hall, Oxford Preface and Introduction of COD1 Preface Pope John XXIII’s convocation of the second Vatican council has provided an excellent opportunity for publishing the decrees of ecumenical councils. Indeed, in the last three years many works have appeared concerning both the whole history of the councils and particular aspects of individual councils. Neverthe­ less, no one-volume collection of all the decrees of all the ecumenical councils has appeared, despite the very great importance of the decrees for the church’s doctrine and attendant discipline. Hence apart from the major definitions and declarations concerning matters of faith which are to be found in H. Denzinger’s Enchiridion Symbolorum, the canons of the early councils must be extracted from the editions of Bruns, Lauchert and others, those for Trent from the officially authorised edition of Paul Manutius (which has often been repro­ duced, sometimes with errors being introduced, in subsequent years), and those for other councils from various ancient collections — I mention especially the Roman edition, Hardouin and Mansi — or from recent critical editions, for example those of E. Schwartz. Since there still exists no single book which contains all the decrees of all the ecumenical councils concerning matters of faith and church discipline, this book is intended to fill the gap. It is not a collection of extracts for compiling a history of the councils, but rather as accurate a text as is presently possible of the canons and decrees of the twenty councils which are recognised by the Roman catholic church. Some explanation is needed here. For although only the twenty councils which are regarded as “ecumenical” are included, the editors are aware that this numbering is due more to custom than to any declaration of ecclesiastical authority. Moreover, in the early centuries of the church not only were the creeds and canons issued by councils generally considered to be of binding force, so were some other writings. Concerning the latter, it has not always been easy to decide whether to include them. The policy has been to omit particular decrees concerning administration, which are fairly frequent in the early and medieval councils. The editors are well aware that others might judge differently about how the texts should be chosen and collated. At present they limit themselves to saying that the material has been taken from the best printed 1 Conciliorum Oecumenicorum Decreta, ed. G. Alberigo and others, Bologna J1973 (= COD). Apart from the paragraph in the Preface relating to the third edition, these sections are unchanged from the first (1962) and second (1962) editions. X11 Preface and introduction of COD editions currently available and that manuscript codices have been used only rarely, for example tor the two councils of Lyons; that critical apparatus and explanatory’ notes have been restricted to what is really necessary; that the bibliographies in the introductions include only the more important works; that disputes about the authority and importance of various texts, as well as about theological and juridical questions, have been entirely omitted; and finally that the book is a collection of sources, not an exposition of the teachings and laws which issued from the ecumenical councils. It onlv remains for us to say that we hope this book will be of help both to those who will be taking part in the second Vatican council and to theologians, historians and canonists who will need to have a proper knowledge of the decrees of ecumenical councils and to consult them frequently. The suggestion to publish this book came from the Institute for the promo­ tion of religious studies [in Bologna], called Centro di Documentazione. Car­ dinal James Lercaro, archbishop of Bologna and distinguished patron of the Institute and its library, has encouraged and supported our work by both word and deed. We thank him greatly' for this. The present writer has been responsible for deciding the format of the edition and for apportioning the work among the collaborators. Giuseppe Alberigo, secretary of the Institute and prof essor of the University of Florence, put into order the various parts of the volume and edited the councils of Basel — Ferrara — Florence — Rome, Lateran V and Vatican I. Professor Perikles-P. Jouannou, of the University of Munich, edited the first eight councils; Claudio Leonard!, of the Vatican Library, edited the medieval councils, Lateran I to Vienne; Professor Paul Prodi, of the University' of Bologna, edited Constance and Trent. Each of the four collaborators is re­ sponsible for his section of the work. To conclude, I would like to recall that in the great apse of the council hall of St John Lateran — which no longer exists but in which the five Lateran councils were held — there was a mosaic of Christ together with his mother and the apostles Peter and Paul, and paintings of the other apostles in the smaller apses. By these images the Roman church wished to signify that the councils were assembled there to proclaim the apostolic tradition and were to have supreme authority to teach, the root and foundation of which is contained in those words of the apostles gathered together at the first council of the church, under the guidance of Peter the shepherd of the lambs and sheep: “It has seemed good to the holy Spirit and to us...” (Ac 15, 28). HUBERT JEDIN In this third edition, certain texts pertaining to the first five councils have been substituted or added (under the direction of J. A. Dossetti); the texts of the constitutions, decrees and declarations of Vatican II have been included (under the direction of G. Alberigo); the bibliographies have been updated; and the indexes have been completely re-done. HUBERT JEDIN Preface arui Introduction of COI) •·· Xlll Introduction When, in 1959, pope John XXIII announced the convening of the second Vatican council, he exhorted the whole church to consider the great importance of the major councils and their history; and especially the importance of those decrees which constitute sources of Christian doctrine and tradition. An added impetus has been given to this call by the remarkable progress of interest and activity in the restoring of Christian unity, through which it has become in­ creasingly clear what a powerful influence the councils exercise in increasing the universal church’s own self-understanding. With these considerations chiefly in view, this Institute, which is called Centro di Docnmentazione, has undertaken the task of carrying out the research and scholarship necessary to produce the present book. The Institute, from its very beginning ten years ago, chose as its own specialisation within the broader field of religious studies, the critical investigation of the history and teaching of the councils. It was hoped that such a work of scholarship would also help to enrich and illuminate the life of the whole church. The authoritative character of the decrees of ecumenical councils has not always been properly evaluated1. What real influence have these decrees had in the past and especially in our own time on the teaching, legislation and institutes of the church or on the consciousness of Christian people themselves? Indeed, not much. And where there has been some influence, it has usually been indirect. When, for example, in collections of medieval canonical records, we find ex­ cerpts from conciliar decrees, these will probably have been chosen not with any reference to their historical context or meaning, but because of their relevance to an emerging doctrinal position. So, in fact, the promulgation of the decrees of Trent, by their very authority, had the effect of bringing into ever increasing neglect, both in discipline and doctrine, the venerable tradition of all the coun­ cils that went before it. And in the same way the Code of Canon Law of 1917 seemed by its very structure to consign to oblivion laws and procedures which previously had been determined by very different methods. Only historians who have specialised within this field have sufficiently pur­ sued research leading to critical editions of the acts of individual councils (Schwartz and editions of Constance, Basel, Florence and Trent)2. But we are dealing in this area with research either only just begun or completed some time ago, so much so that the most recent edition of conciliar sources is a facsimile edition (still commendable in itself) of the Amplissima Collectio of J. D. Mansi. Scholarship in this area seems naturally related to the sort of history of the councils which K. J. Hefele produced and which his successor H. Leclerq enlarged and translated into French. This work remains a conspicuous aid to 1 See a recent short study: P. Fransen, L'autorité des condies, Problèmes de l'autorité, Paris 1962, 58-100. 2 See H. Jedin, Nouvelles données sur l'histoire des condies généraux, Cahiers d’histoire mon­ diale 1 (1953) 164-178. XIV Preface Introduction o/ COD study, but not adequate to meet modern requirements. More recently, following some important editions of sources, such histories as H. Jedin’s monumental study of the council of Trent or J. Gill’s work on Florence have been published. In works of this kind, light has been shed upon the great tradition of the councils by the application of modern methods of historical scholarship. The last ten years have seen a flourishing in the publication of articles and monographs designed to meet various specialist requirements — theological, historical, canonical — and dealing with particular historical events or indi­ vidual texts. Certainly these developments have brought a great advance in scholarship, but they have tended to draw the efforts of the specialist and the attention of the general student towards areas dense with accumulated detail, rather than to a point of vantage from which the full breadth of the tradition of the councils can be comprehended and reflected on* 45. The events of the past decade have themselves also added new impetus and interest to the study of the councils, indeed to the very question of what place the councils should hold in the mind of the church. Many recent summaries of conciliar histon' have been produced among which might be mentioned as especially noteworthy those by H. Jedin, F. Dvornik and P. Meinhold4. To these should be added written collections of 3 more occasional nature, generally academic, often designed for teaching purposes3. Within the context of this general flowering of interest in conciliar history which has occurred in our time, this volume has been produced to provide a complete edition of all the decrees of the general councils from Nicaea I to Vatican 1. Our aim has been primarily to provide for the serious student an aid to research and reflection in which the texts might speak for themselves. To this end editorial interference has been kept to an absolute minimum. It is our hope that an edition of this kind will not only fill an obvious bibliographical gap6, but 5 We cannot here enter into the debate on the underlying methodology of three admirable books on the council of Chalcedon which appeared towards the end of the fifteenth century. Questions concerning the arrangement and harmonising of their parts are far from settled. 4 H. Jedin, Kleine Konziliengeschichte. Die 20 Okumenischen Konzilien im Rahmen der Kirchengeschichte, Freiburg 1959 41962, which has been translated into Italian, French, English (Ecumenical Councils of the Catholic Church: An Historical Outline, trans. E. Graf, Freiburg, Edinburgh and London 1960), Spanish, Portuguese and Dutch; F. Dvornik, The General Councils of the Church, London 1961 ; P. Meinhold, Konzile der Kirche in evangelischer Sicht, Stuttgart 1962. 5 One early collection of this kind contained the papers read by scholars meeting at the Benedictine monastery of Chevetogne in 1959: Le concile et les conciles, [cd. O. Rousseau], Chevetogne 1960. The authors are: B. Botte, H. Marot, P. T. Camelot, Y. Congar, H. Alivisatos, G. Fransen, F. de Vooght, J. Gill, A. Dupront, R. Aubert; some of these studies are hardly more than historical commentaries. 6 The present edition differs very considerably in methodological principle from Enchiridion Symbolorum of H. Dcnzinger and other similar books. Our principle has been to provide all the texts in their entirety and not to choose particular extracts to fit a predetermined pro­ gramme. This is a principle of historical scholarship, and it was never our intention to set forth the fundamentals of systematic theology. Preface and Introduction of COD XV will help to further and inform that widespread interest in the councils of which it is itself an expression. Above all, it has been our particular intention that this collection of decrees — of those very texts through which the authority of the ecumenical councils is solemnly expressed and which, by their very nature, possess a significance transcending the historical conditions in which they were formed — might be of use to the fathers who will be labouring in the present council. For such convenient access to the decrees of past councils will provide a source of reference in which the conciliar tradition of the church can be thoroughly grasped on any given subject. Obviously a work such as this could not be undertaken until many prelimin­ ary issues were settled. Anyone acquainted with conciliar history will have observed the significant differences which exist between one council and another. Thus, in the editing of this work, considerable dissimilarities had frequently to be reckoned with, even between councils which follow close on one another. The editors have adopted a principle of respect for such differences whereby the particular characteristics of each council might be preserved (we have, however, introduced appropriate footnotes for purposes of further refer­ ence where this has seemed useful)7. This, then, is the methodological principle by which the many differences and discrepancies, which not only express but indeed form the distinctive character of a particular council, have been preserved for the reader. These differences are especially noticeable with respect to language and style. No attempt has been made to reduce these elements to some sort of uniformity; rather the language of each period has been preserved8. However, in establishing which are the actual texts containing the decrees, diverse methodologies and criteria had to be adopted, according as the texts were early, medieval or modem. For if the distinction between decrees (decreta) and acts (acta) is an easy one to establish in the more recent councils, this is by no means the case with those of the early9 and medieval periods. Our purpose in editing the texts has been to present all the decrees of the councils and only the decrees. For this reason some very important texts An edition, with a commentary, of all the decrees of the ecumenical councils up to Lyons II was produced — in Latin only — by J. Catalanus, Sacrosancta concilia oecumenica prolegomenis et commentariis illustrata..., 4 vols. Rome 1736-1749. The work of H. J. Schroed­ er, Disciplinary Decrees of the General Councils. Text, Translation and Commentary, St Louis and London 1937, contains the disciplinary canons of the first eighteen ecumenical councils. 7 Consistent with the historical principles of this edition, we have omitted the concordances of canonists, for example the ancient Byzantine concordance. We have employed capital letters only for the proper names of people and places and for the various names that refer to God. 8 Regarding the conciliar decrees which were originally composed in Greek, we have used those versions which were most widely in ancient use in the eastern church. 9 Regarding the tradition of the eastern church concerning the decrees of the ecumenical councils which possess a sacred trustworthiness and authority, we have examined: I. Karmiris, Τα δογματικά καί συμβολικά μνημεία τής ορθοδόξου καθολικής ’Εκκλησίας. Έκδοσις δεύτερα έττηυξημένη καί βελτιωμένη, I Athens 21960, which provides, for the first seven councils, a collection of the texts containing dogmatic decrees. XVI Preface and Introduction of COD have had to be omitted, for example the anathemas against Origen formerly attributed (erroneously) to Constantinople II, or the charges on which pope Honorius was condemned (as these relate to the acts, not the decrees, ot Con­ stantinople III), or the profession of faith of pope Hormisdas which was a con­ dition of admittance required of the council fathers at Constantinople IV, but does not appear to have been formally approved by the council. When we come to the councils of the Middle Ages, it becomes ven’ difficult indeed to establish a complete and sound text for a particular council (Vienne is an example) and to distinguish between official conciliar decrees on the one hand and on the other, papal statutes drawn up at the same time but promulgated outside the council. As for Constance and Basel, we felt that the editorial principles we have adopted were best served if many decrees relating to administrative matters, or of a merely occasional nature, or entirely divorced from the real work of the council in question, were omitted. These decrees (especially in the case of Constance) were necessitated by the lack of a single uncontested pope who could earn' on the day-to-day business of the church. We have nevertheless indicated these missing texts in their appropriate places. The distinction between acts and decrees rests on this: the decrees possess on their own merit an authoritative force and validity which exists within the context of the whole of revelation (the analogy of faith) and are not simply products of the historical circumstances from which they originate. For this reason they are proper objects of consultation by the faithful. This does not mean that either the discussions or the debates, or any of the historically and socially conditioned features which the acts of the councils reveal to us, should be neglected10. Nevertheless, the altogether special status of those declarations which have been formally and solemnly approved by the councils is to be acknowledged as distinct from all other indications of opinion and intention, of whatever significance, which, for whatever reasons, did not receive official conciliar approbation. This distinction is of utmost importance to those who profess the mystery of the church and its essential character as something which transcends the merely human. A further question concerns sources. Sometimes we have used existing critical editions, providing only those variant readings which are of importance to the understanding of a passage. This procedure has been followed thoroughly in the case of the decrees of Ephesus, Chalcedon, Florence, Trent and Vatican I, and furthermore with the canons of the other early councils, which have been taken from the critical edition of P-P. Joannou11. For the rest, we have tried to 10 We had thought of including a glossary, which would have been an obviously useful aid in the correct interpretation of the texts, but we were compelled by considerations of the time available to us, and the space, to postpone the project to a future date. [Editor’s note. — For Vatican II, see Indices verborum et locutionum, 15 vols, so far, Istituto per le Scienze Religiose, Bologna and Florence 1968—; and for Lateran 1 to Vienne, see the concordances by M. Mollat and P. Tombeur mentioned below in the bibliographies of these councils.] 11 Les canons des conciles oecuméniques, cd. P-P. jouannou (Pontificia commissione per la redazione del codice di diritto canonico orientale. Fonti. Fasc. IX: Discipline générale antique Preface and Introduction of COD XVii establish the texts ourselves, using the most trustworthy editions available and applying the results of recent critical scholarship. Where necessary the entire body of manuscript tradition has been consulted in order to provide the first critical text; this has been undertaken by C. Lconardi. It should be evident that, with regard to textual criticism, we could not always handle our materials in the same way, but were obliged to adapt ourselves to the varying states of existing research and to the various difficulties which the effect of time and circumstance have imposed on many of the sources. Thus while, on the one hand, the decrees of Trent are to be found in an admirably complete and correct form in the official text approved by Pius IV, the decrees of Lyons and Vienne, on the other hand, have, through the subsequent emendations and alterations of papal canonists, lost much of their original form. These problems are treated in the individual introductions12. As far as the arrangement of the material is concerned, our method is based purely on historical (rather than dogmatic or canonical) considerations. Thus the decrees are presented to the reader just as they are to be found in the original approved texts of the councils. We have omitted later adaptations and altera­ tions, coming especially from the medieval period onwards, which in most cases were made by canonists13. Neither have we entered into the controversies surrounding some decrees as to whether or not they received the approval of the bishop of Rome. For this reason, plainly, we have included canon 28 of the council of Chalcedon, the decree “This holy synod...” (Haec sancta...) of the 5th session of the council of Constance, and the decrees of sessions 1-25 of the council of Basel. Questions arising from these passages are treated briefly in the introductions to these councils, and further discussion is indicated in the respective bibliographies. By the same criterion we have included, as a matter of historical record, the decrees of certain councils whose ecumenical status and authority have been much contested (perhaps rightly), for example the first, second and fifth Lateran councils. From the first preparatory stages of this work we considered, as the weightiest of the questions we had to deal with, the question of conciliar ecumenicity; nor does any clear resolution of the matter yet seem possible. The investigations of scholarship, involving in this case both historical and theological considerations of great complexity, remain in an uncertain state. They are far from being able to provide certain and reliable criteria by which the ecumenical authority of a [IIe-IXe $.] tome I part I), Grottaferrata 1962. We thank cardinal Peter Gregory XV Agagianian, president of the said pontifical commission, for enabling Perikles Jouannou to become a collaborator in our work. 12 On this subject the works of S. Kuttner are an outstanding guide; we also recommend a recent study by C. Andresen, Geschichte der abendlandischen Konzile des Mittelalten, in Die Okumenischen Konzile der Christenheit, ed. H. J. Margull, Stuttgart 1961, 75-200. 13 For this reason we have omitted headings of the decrees, principally those of the Middle Ages and of the council of Trent, which were added by later generations of editors and canonists, chiefly for use in the courts, and which often distort the substance of the decrees. XVI11 Prtftcr . I. CCO 1 Cf. cone. Ancyr. (314), c. 19 (CSP 70). * Cf. Can. ap. 1 (CSP 8). First Council of Nicaea — 325 time some sin of sensuality is discovered with regard to the person and he is convicted by two or three witnesses, such a one will be suspended from the clergy. If anyone contravenes these regulations, he will be liable to forfeit his clerical status for acting in defiance of this great synod. Concerning women who have been brought in to live with the clergy1 This great synod absolutely forbids a bishop, presbyter, deacon or any of the clergy to keep a woman who has been brought in to live with him, with the exception of course of his mother or sister or aunt, or of any person who is above suspicion01. 4 Of the number needed to appoint a bishop2 It is by all means desirable that a bishop should be appointed by all the bishops of the province. But if this is difficult because of some pressing necessity or the length of the journey involved, let at least three come together and perform the ordination, but only after the absent bishops have taken part in the vote and given their written consent. But in each province the right of confirming the proceedings belongs to the metropolitan bishop. “ These and similar persons are such as to be above suspicion adds CCO. ' See council of Ancyra (314), canon 19 (CSP 70; trans. Percival 71). See Apostolic canons 1 (CSP 8; trans. Percival 594). 8 Concilium Nicaenum I — 321 E V Περί των άκοινωνήτων δτι ού δει τούτους ύφ’ έτέρων δέχεσθαΐ’ καί περί τού δις τού έτους τάς συνόδους γίνεσθαι1 De extommuMÎtatn* s Περί των άκοινωνήτων γενομένων είτε των έν τω κλήρω είτε των έν τω λαϊκώ τάγματι ύπό των καθ’ έκάστην έπαρχίαν έπισκόπων κρατείτω ή γνώμη κατά τον κανόνα τόν ίο διαγορεύοντα τούς ύφ’ έτέρων άποβληθέντας ύφ’ έτέρων μή προσίεσθαι. Έςεταζέσθω δέ, μή μικροψυχία ή φιλονεικία ή τινι τοιαότη αηδία τού επισκόπου αποσυνάγωγοι γεγένηνΐ5 ται · ίνα ούν τούτο την πρέπουσαν έξέτασιν λαμβάνοι, κολιός έχειν έδοξεν έκαστου ενιαυτού καθ’ έκάστην έπαρχίαν δίς τού ένιαυτού συνόδους γίνεσθαι, ίνα κοινή πάντων των έπιιο σκόπων της επαρχίας έπί τό αύτό συναγομένων τά τοιαύτα ζητήματα έξετάζοιτο, καί ούτως όμολογουμένως οί προσκεκρουκότες τω έπισκόπω κατά λόγον ακοινώνητοι παρά is πασιν είναι δόξωσι, μέχρις αν τώ κοινώ των έπισκόπων δόςη τήν φιλανθρωποτέραν ύπέρ αύτών έκθέσθαι ψήφον. Αί δέ σύνοδοι γινέσθωσαν μία μέν προ τής τεσσαρακοστής, ίνα so πάσης μικροψυχίας* αναιρούμενης τό δώρον καθαρόν προσφέρηται τώ θεώ, δευτέρα δέ μετά τόν τού μετοπώρου καιρόν. 55 De his qui communione privantur seu ex clero seu ex laico ordine, ab episcopis per unamquamque pro­ vinciam sententia regularis obtineat, ut hii qui ab aliis abiciuntur, non recipiantur ab aliis. Requiratur au­ tem, ne pusillanimitate aut pertina­ cia vel alio quolibet episcopi vitio videatur a congregatione seclusus. Ut hoc ergo decentius inquiratur, bene placuit annis singulis per unam­ quamque provinciam bis in anno concilia celebrari, ut communiter omnibus simul episcopis provinciae congregatis questiones discutiantur huiusmodi et sic, qui suo pecca­ verunt evidenter episcopo, rationa­ biliter excommunicari ab omnibus aestimentur, usque quo vel in com­ muni vel eidem episcopo placeat humaniorem pro talibus ferre sen­ tentiam. Concilia vero caelebrentur unum quidem ante quadragesimam paschae, ut omni dissensione’ sub­ lata munus offeratur Deo purissi­ mum, secundum vero circa tempus autumni. ς Περί των πόλεσί τισι διαφερόντων πρωτείων, καί περί τού επίσκοπον μή γίνεσθαι δίχα γνώμης τού μητροπολίτου2 VI De primatibus episcoporum Τά άρχαϊα εθη κρατείτω τά έν AI-' Antiqua consuetudo servetur per γύπτω καί Λιβύη καί Πενταπόλει, Aegyptum, Libyam et Pentapolim, α φιλονικίας r. I. CCO a animositate r. I. CCO i Cf. Can. ap. 12,13, 32 (CSP 13-14,22). » Cf. Can. ap. 34-35 (CSP 24). Pint Council of Nicaea— 325 * 8 5 Concerning the excommunicated, that they must not be received by others; and concerning the duty to hold synods twice a year' Concerning those, whether of the clergy or the laity, who have been excom­ municated, the sentence is to be respected by the bishops of each province, according to the canon which forbids those expelled by some to be admitted by others. But let an inquiry be held to ascertain whether anyone has been expelled from the community because of pettiness or quarrelsomeness or any such ill nature on the part of the bishop. Accordingly, in order that there may be proper opportunity for inquiry into the matter, it is agreed that it would be well for synods to be held each year in each province twice a year, so that these inquiries may be conducted by all the bishops of the province assembled together, and in this way by general consent those who have offended against their own bishop may be recognised by all to be reasonably excommunicated, until all the bishops in common may decide to pronounce a more lenient sentence on these persons. The synods shall be held at the following times: one before Lent, so that, all pettiness being set aside, the gift offered to God may be unblemished; the second after the season of autumn. 6 Concerning the forms ofprimacy belonging to some cities; and that bishops may not be created without the consent of the metropolitan1 2 The ancient customs of Egypt, Libya and Pentapolis shall be maintained, 1 See Apostolic canons 12, 13, 32 (CSP 13-14, 22; trans. Percival 594-596). 2 See Apostolic canons 34-35 (CSP 24; trans. Percival 596). Concilium Nicaenum I — 325 9 ώστε τόν ’Αλεξάνδρειάς έπίσκοπον πάντων τούτων εχειν τήν εξουσίαν, επειδή καί τώ έν τη ’Ρώμη έπισκόπω τό τοιουτον σύνηθες έστιν. 'Ομοίως δέ καί κατά τήν ’Αντιόχειαν καί έν ταις άλλαις έπαρχίαιζ τά πρεσβεία σώζεσθαι ταϊς έκκλησίαις. Καθόλου δέ πρόδηλον εκείνο’ ότι, εί τις χωρίς γνώμης τού μητροπο­ λίτου γένηται επίσκοπος, τόν τοιοΰτον ή μεγάλη σύνοδος ώρισε μηδέ είναι έπίσκοπον. ’Εάν μέντοι τη κοινή πάντων ψήφω, εύλόγω οΰση καί κατά κανόνα εκκλησιαστικόν, δύο ή τρεις δι’ οίκείαν φιλονεικίαν άντιλέγωσι, κρατείτω ή των πλειόνων ψήφος. ita ut Alexandrinus episcopus ho­ rum omnium habeat potestatem, quiaJ et urbis Romae episcopo pa­ rilis mos est. Similiter autem et apud Antiochiam ceterasque provincias s sua privilegia serventur ecclesiis. Illud autem generaliter clarum est, quod si quis praeter consilium metropolitan! fuerit factus episco- to pus, hunc magna synodus definivit episcopum exsistere non debere. Sin autem communi cunctorum decreto rationabili et secundum ecclesiasti­ cam regulam comprobato duo vel is tres propter contentiones proprias contradicunt, obtineat sententia plu­ rimorum. Z VII Περί τού Αϊλίας επισκόπου Dt honore episcopi Heliae, id est Hienisolimae Επειδή συνήθεια κεκράτηκε καί παράδοσις αρχαία, ώστε τάν έν Αίλία έπίσκοπον τιμάσθαι, έχέτω τήν ακο­ λουθίαν τής τιμής, τή μητροπόλει σωζομένου τού οικείου άξιώματος. Quia consuetudo praevaluit et anti­ qua traditio ut Heliae episcopus honoretur, habeat honoris conse­ quentiam, salva metropolitan! pro­ pria dignitate. 25 H VIII Περί των λεγομένων καθαρών1 De bis qui se catbaros, id est mundos appellant1 Περί των όνομασάντων μέν έαυτούς καθαρούς, ποτέ προσερχομένων δέ κοινή τή καθολική καί άποστολική έκκλησία, έδοξε τή άγία καί μεγάλη συνόδω, ώστε χειροθετουμενους αύτούς ουτω μένειν έν τώ κλήρω ' πρδ πάντων δέ τούτων όμολογήσαι αύτούς έγγράφως προσήκει, δτι συνθήσονται καί άκολουθήσουσι De his qui se cognominant catharos, id est mundos, si quando vene­ rint ad ecclesiam catholicam, placuit sancto et magno concilio, ut im- 30 positionem manus accipientes sic in clero permaneant. Haec autem eos prae omnibus scriptis convenit pro­ fiteri, quod catholicae et apostolicae ecclesiae dogmata suscipiant et se- 35 » quoniam et sicut ». 1. CCO 1 Cf. Can. ap. 46-47, 68 (CSP 31, 42); conc. Ancyr. (314), c. 13 (CSP 65); conc. Neocaes. (315/324), c. 14 (CSP 81). f irst Council of Nicaea — J2Ï * 9 according to which the bishop of Alexandria has authority over all these places, since a similar custom exists with reference to the bishop of Rome. Similarly in Antioch and the other provinces the prerogatives of the churches are to be preserved. In general the following principle is evident: if anyone is made bishop without the consent of the metropolitan, this great synod determines that such a one shall not be a bishop. If however two or three by reason of personal rivalry dissent from the common vote of all, provided it is reasonable and in accordance with the church’s canon, the vote of the majority shall prevail. 7 Concerning the bishop of Aelia [= Jerusalem] Since there prevails a custom and ancient tradition to the effect that the bishop of Aelia is to be honoured, let him be granted everything consequent upon this honour, saving the dignity proper to the metropolitan. 8 Concerning the so-called Cathars1 Concerning those who have given themselves the name of Cathars, and who from time to time come over publicly to the catholic and apostolic church, this holy and great synod decrees that they may remain among the clergy after receiving an imposition of hands. But before all this it is fitting that they give a written undertaking that they will accept and follow the decrees of the catholic 1 See Apostolic canons 46-47, 68 (CSP 31, 42; trans. Percival 597-598); council of Ancyra (314), canon 13 (CSP 65; trans. Percival 68); council of Neocaesarea (315/324), canon 14 (CSP 81; trans. Percival 85). 10 » ίο is « « Concilium .Xiictcnum I — J2J τοΐς τής καθολικής έκκλησίας δόγμασι, τουτέστι καί διγάμοις κοινωνεΐν καί τοΐς έν τω διωγμώ παραπεπτωχόσιν, έφ* οίς καί χρόνος τέτακται καί καιρός ώρισται, ώστε αύτούς άκολουθεΐν έν πάσι τοΐς 8όγ■ιισ·. τήε καθολικής και άποστολικής έκκλησίας. "Ενθα μέν ούν τίν­ τες είτε έν κώμαις είτε έν πόλεσιν αυτοί μόνον εύρίσκυιντο /ειροτονηθέντες, οΐ εύρισκόμενοι έν τω κλήρω έσονται έν αύτώ τω σχήματι ’ οπού δέ τής καθολικής εκκλησίας επισκό­ που ή πρεσβυτέρου δντος προσέρχονταί τινες, πρόδηλον, ώς δ μεν έπίσκοπος τής έκκλησίας εξει τδ αξίωμα τού έπισκόπου, ό δέ δνομαζόμενος παρά τοΐς λεγομένοις καθαροϊς καί λεγόμενος έπίσκοπος την τού πρεσβυτέρου τιμήν εξει, πλήν εί μή άρα δοκοίη τω έπισκόπω τής τιμής τού όνόματος αύτον μετέχειν ' εί δέ μή τούτο αύτω άρέσκοι, έπινοήσει τόπον ή χωρεπισκόπου ή πρεσβυτέρου ύπέρ τού έν τω κλήρω δλως δοκεϊν είναι, ίνα μή έν τη πόλει δύο έπίσκοποι ώσιν. quantur, id est bigamis se commu­ nicare et his, qui in persequutione prolapsi sunt, erga quos et spatia constituta sunt et tempora definita, ita ut ecclesiae catholicae er apostolicae placita sequantur in omnibus. Ubicumque vero sive in municipiis sive in civitatibus ipsi soli repperti fuerunt ordinati: qui inveniuntur in clero, in eodem habitu perseverent. Ubi autem catholicae ecclesiae epi­ scopo vel presbytero constituto qui­ dam ex illis adveniunt, certum est quod episcopus ecclesiae habebit ecclesiae dignitatem. Is autem, qui nominatur apud eos episcopus, honorem presbyterii possidebit, nisi forte placuerit episcopo nominis eum honore censeri. Si vero hoc ei minime placuerit, providebit ei aut corepiscopi aut presbyteri locum, ut in clero prorsus videatur, ne in una civitate duo episcopi probentur exsistere. Θ IX Περί των άνεξετάστως εις πρεσβύτερον προαχθέντων1 De bis qui ad sacerdotium sine examine promerentur1 Μ Εί τινες άνεξετάστως προήχθησαν πρεσβύτεροι, είτα άνακρινόμενοι ώμολόγησαν τά ημαρτημένα αύτοϊς, καί όμολογησάντων αύτών, παρά κα­ νόνα κινούμενοι οι άνθρωποι τοΐς u τοιούτοις χεϊρας έπιτεθείκασι, τού­ τους δ κανών ού προσίεται ' τδ γάρ άνεπίληπτον έκδικεϊ ή καθολική έκκλησία. Si qui presbyteri sine examinatione sunt promoti vel cum discuterentur, sua peccata confessi sunt et homines moti contra canones confessis ma­ nus imponere temptaverunt, tales regula non admittit, quia quod inreprehensibile est, catholica defen­ dit ecclesia. 1 Cf. Can. ap. 25, 61 (CSP 19); conc. Xcocacs. (315/324), cc. 1, 9, 10 (CSP 75, 79-80). Hrit Council of Nicaea — 325 * 10 church, namely that they will he in communion with those who have entered into a second marriage and with those who have lapsed in time of persecution, and for whom a period [of penance] has been fixed and an occasion [for reconciliation] allotted, so as in all things to follow the decrees of the catholic and apostolic church. Accordingly, where all the ordained in villages or cities have been found to be men of this kind alone, those who are so found will remain in the clergy in the same rank; but when some come over in places where there is a bishop or presbyter belonging to the catholic church, it is evident that the bishop of the church will hold the bishop’s dignity, and that the one given the title and name of bishop among the so-called Cathars will have the rank of presbyter, unless the bishop thinks fit to let him share in the honour of the title. But if this does not meet with his approval, the bishop will provide for him a place as chorepiscopus or presbyter, so as to make his ordinary clerical status evident and so prevent there being two bishops in the city. 9 Concerning those who have been promoted to the rank ofpresbyter without examination' If any have been promoted presbyters without examination, and then upon investigation have confessed their sins, and if after their confession men have imposed hands upon such people, being moved to act against the canon, the canon does not admit these people, for the catholic church vindicates only what is above reproach. 1 See Apostolic canons 25, 61 (CSP 19; trans. Percival 595, 598); council of Neocaesarea (315/324), canons 1, 9, 10 (CSP 75, 79-80; trans. Percival 79, 83). Cartalium Nicaenum I—325 11 Περί των άρνησαμένων έν διωγμω και προαχθέντων εις κλήρον*1 "Οσοι προεχειρίσθησαν των παραπεπτωκότων κατά άγνοιαν ή καί παρειδότων των προχειρισαμένων, τού­ το ού προκρίνει τώ κανόνι τώ έκκλησιαστικώ * γνωσθέντες γάρ καθαιρεθησονται. ΙΑ Περί των άρνησαμένων καί τελούντων έν λαϊκοΐς2 Περί των παραβάντων χωρίς ανάγ­ κης ή χωρίς άφαιρέσεως ύπαρχόντων ή χωρίς κινδύνου ή τίνος τοιούτου, 6 γέγονεν έπί τής τυραννίδας Αικινίου, έδοξε τή άγία συνόδω, εί καί άνάξιοι ήσαν φιλανθρωπίας, όμως χρηστεύεσθαι εις αύτούς. "Οσοι ουν γνησίως μεταμελώνται, τρία έτη έν άκροωμένοις ποιήσουσιν οί πιστοί, καί έπτά έτη ύποπεσουνται, δύο δέ έτη χωρίς προσφοράς κοινωνήσουσι τώ λαω των προσευχών. De hit qui in perrecutiostibus negaverunt tt postmodum ad clericatum promoti sunt* Quicumque de lapsis dudum per ignorantiam vel ordinantium dissi- 5 mulationem in ordinem sunt pro­ vecti, hoc ecclesiasticae non praeiudicat regulae, nam cogniti depo­ nuntur. XI De bit qui praefer neceStifafem aliquam negaverunt* De his qui praeter necessitatem prae­ varicati sunt aut praeter ablationem facultatum aut praeter periculum vel aliquid huiusmodi, quod factum 15 est sub tirannide Licinii, placuit syn­ odo, quamquam humanitate pro­ bentur indigni, tamen eis benevo­ lentiam commodari. Quo quod enim veraciter paenitudinem gerunt, fide- «° les tribus annis inter audientes ha­ beantur et sex annis omni humili­ tati succumbant, duobus autem an­ nis praeter oblationem populo in oratione communicent. » IB XII Περί των άποταξαμένων καί πάλιν είς τδν κόσμον άναδραμόντων3 De bit qui renuntiaverunt et iterum ad saeculum sunt regressi* 01 προσκληθέντες μέν άπό τής χάριτος καί τήν πρώτην όρμήν ένδειξάμενοι καί άποθέμενοι τάς ζώνας, μετά δέ ταυτα έπί τον οίκεϊον έμετον1 άναδραμόντες ώς κύνες, ώς τί­ νος καί άργύρια προέσθαι καί βενε- 11 Quicumque vocati per gratiam pri­ mum quidem impetum demonstra­ runt deponentes militiae cingulum, so postmodum vero ad proprium vo­ mitum1 sunt relapsi, ita ut quidam et pecunias tribuerent et beneficiis 1 Cf. Can. ap. 62 (CSP 40); conc. Ancyr. (314), cc. 1, 2, 12 (CSP 56-57, 65); Petrus AJ.» c. 10 (CPG 46-48). a Cf. conc. Ancyr. (314), c. 6 (CSP 61); Petrus AI., c. 3 (CPG 36). ’ Cf. conc. Ancyr. (314), cc. 2,5,7 (CSP 57,60,62); Petrus AI., c. 9,11 (CPG 42-46,49-51). 1 Cf. Pro 26,11. First Council of Nicaea — 323 ♦ 11 10 Concerning those who have denied the faith in persecution and have been promoted to the clergy1 If any among the lapsed have been promoted to ordination through the ignor­ ance of their promoters or even with their connivance, this fact does not prejudice the church’s canon; for once discovered they are to be deposed. 11 Concerning those who have denied the faith and are numbered among the laity23 Concerning those who have transgressed without necessity or the confiscation of their property or without danger or anything of this nature, as happened under the tyranny of Licinius, this holy synod decrees that, though they do not deserve leniency, nevertheless they should be treated mercifully. Those there­ fore among the faithful who genuinely repent shall spend three years among the hearers, for seven years they shall be prostrators, and for two years they shall take part with the people in the prayers, though not in the offering. 12 Concerning those who have made a renunciation and then returned to the world? Those who have been called by grace, have given evidence of first fervour and have cast off their [military] belts, and afterwards have run back like dogs to their own vomit4, so that some have even paid money and recovered their See Apostolic canons 62 (CSP 40; trans. Percival 598); council of Ancyra (314), canons 1,2, 12 (CSP 56-57, 65; trans. Percival 63, 68); Peter of Alexandria, canon 10 (CPG 46-48; trans. Percival 601). 2 See council of Ancyra (314), canon 6 (CSP 61 ; trans. Percival 65); Peter of Alexandria, canon 3 (CPG 36; trans. Percival 601). 3 See council of Ancyra (314), canons 2, 5, 7 (CSP 57, 60, 62; trans. Percival 63, 65-66); Peter of Alexandria, canons 9, 11 (CPG 42-46, 49-51; trans. Percival 601). 4 See Pro 26, 11. Conahuu Nicjenum I — 325 12 φικίοις κατόρθωσαι τό άναστρατεύεσθαι, ούτοι δέκα έτη ύποπιπτέτωσαν μετά τόν της τριετούς άκροάσεως χρόνον. Έφ’ άπασι δέ τούτοις προσ» ήκει έςετάζειν την προαίρεσιν καί τό είδος της μετάνοιας · όσοι μέν γάρ καί φόβω καί δάκρυσι καί ύπομονη καί άγαθοεργίαις τήν έπιστροφήν έργω καί ού σχήματι έπιδείκνυνιο ται, ούτοι, πληρώσαντες τόν χρό­ νον τδν ώρισμένον της άκροάσεως, εικότως των εύχών κοινωνήσουσι, μετά τού έξειναι τω επισκοπώ καί φιλανθρωπότερόν τι περί αύτών βου15 λεύσασθαι ’ όσοι δέ άδιαφόρως ήνεγκαν καί τό σχήμα τού είσιέναι εις τήν εκκλησίαν άρκεϊν αύτοίς ήγησαντο πρός τήν επιστροφήν, έςάπαντος πληρούτωσαν τον χρόνον. ίο militiam separarent·*, hi decem annis post trienni tempus, quod inter audiêntcs erunt, in afflictione per­ maneant. Sed in his omnibus pro­ positum et speciem paenitentiaeconvenit explorare. Quotquot enim metu et lacrimis ac patientia vel bo­ nis operibus re ipsa conversionem, non simulatione, demonstrant, hi definitum tempus auditionis' im­ plentes, tum demum fidelibus in oratione communicent, postmodum vero licebit episcopo, de his aliquid, humanius cogitare. Quicumque ve­ ro indifferenter tulerunt et formam introeundi in ecclesiam sibi arbitrati sunt ad conversionem posse suffi­ cere, hi definitum tempus modis omnibus implebunt. ΙΓ ΧΙΠ Περί των έν τω άποθνήσκειν κοινωνίαν έπιζητούντων1 De bis qui in obitu potiti communionem deposcunt1 Περί δέ των έξοδευόντων ό παλαιός καί κανονικός νόμος παραφυλαχθήσεται καί νϋν, ώστε εϊ τις έςοδεύοι, 25 τοΰ τελείου καί αναγκαιότατου εφο­ δίου μή άποστερείσθω. Εί δέ άπογνωσθείς καί κοινωνίας τυχών καί προσφοράς μετασχών πάλιν έν τοϊς ζώσιν έςετασθείη, έστω μετά των so κοινωνούντων τής εύχής μόνης, <άχρις άν πληρωθή ό όρισθείς ύπό τής μεγάλης οικουμενικής συνόδου χρόνος>®. Καθόλου δέ καί περί παντός ούτινοσούν έςοδεύοντος, αίτούντος δέ 35 μετασχεϊν εύχαριστίας, ό έπίσκοπος μετά δοκιμασίας μεταδιδότω τής προσφοράς. α < > r. /. CCO De his qui ad exitum vitae veniunt, etiam nunc lex antiqua regularisque servabitur ita, ut, si quis egreditur e corpore, ultimo et necessario via­ tico minime privetur. Quod si de­ speratus et consecutus communi­ onem oblationisque particeps factus iterum convaluerit, sit inter eos, qui communionem orationis tantum­ modo consequuntur. Generaliter autem omni cuilibet in exitu posito et poscenti sibi communionis gra­ tiam tribui, episcopus probabiliter ex oblatione dare debebit. « repeterent v. I, CCO » Cf. conc. Ancyr. (314), c. 6 (CSP 61). First Cannai of Nicaea — 325 I I * 12 military status by bribes — such persons shall spend ten years as prostrators after a period of three years as hearers. In every case, however, their disposition and the nature of their penitence should be examined. For those who through their fear and tears and perseverance and good works give evidence of their conversion by deeds and not by outward show, when they have completed their appointed term as hearers, may properly take part in the prayers, and the bishop is competent to decide even more favourably in their regard. But those who have taken the matter lightly, and have thought that the outward form of entering the church is all that is required for their conversion, must complete their term to the full. 13 Concerning those who seek communion at the point of death1 ! ‘ Concerning the departing, the ancient canon law is still to be maintained, namely that those who are departing are not to be deprived of their last, most necessary viaticum. But if one whose life has been despaired of has been admitted to communion and has shared in the offering and is found to be numbered again among the living, he shall be among those who take part in prayer only a. But as a general rule, in the case of anyone whatsoever who is departing and seeks to share in the eucharist, the bishop upon examining the matter shall give him a share in the offering. ° < > variant reading in CCO. 1 See council of Ancyra (314), canon 6 (CSP 61; trans. Percival 65). Concilium Xicaenum I — 525 13 ΙΔ XIV Περί κατηχουμένων παραπεσόντων1 De caietbmùùr lapeit1 Περί δέ τών παραπεσόντων3 κατη­ χουμένων έδοξε τη αγία καί μεγάλη συνόδω, ώστε τριών ετών αύτούς άκροασαμένους μόνον, μετά ταύτα ευχεσθαι μετά τών κατηχουμένων. De catechuminis sancto et magno concilio placuit, ut tribus annis sint inter audientes tantummodo, post haec autem cum catechuminis orent. IE XV Περί τού μεταβαίνοντος άπό πόλεως εις πόλιν κληρικού’ Quod nan oporteat demigrari1 Διά τόν πολύν τάραχον καί τάς στά­ σεις τάς γινομένας έδοξε παντάπασι περιαιρεΟήναι την συνήθειαν την παρά τόν κανόνα, εί εύρεθείη έν τισι μέρεσιν, ώστε από πόλεως είς πόλιν μή μετα­ βαίνει μήτε έπίσκοπον μήτε πρεσβύτερον μήτε διάκονον εί δέ τις μετά τόν τής άγίας καί μεγάλης συνόδου όρον τοιούτω τινί έπιχειρήσειεν, ή έπιδοίη έαυτόν πράγματι τοιούτω, άκυρωθήσεται εξάπαντος τό κατα­ σκεύασμα καί άποκατασταθήσεται τη' έκκλησία, ής ή έπίσκοπος ή πρεσβύτερος ή διάκονος έχειροτονήθη. Propter multam perturbationem et 10 seditiones quae hunt placuit con­ suetudinem omnimodis amputari, quae praeter regulam in quibusdam partibus videtur admissa: ita ut de civitate ad civitatem non episcopus, 15 non presbyter, non diaconus trans­ feratur. Si quis vero post definitio­ nem sancti et magni concilii tale quid agere temptaverit et se huiusce modi manciparit, hoc factum pror- to sus in irritum deducatur et restitu­ atur ecclesiae, cui fuit episcopus, presbyter aut diaconus ordinatus. XVI ΐς Περί τών έν αΐς προεβλήθησαν έκκλησίαις μή έμμενόντων3 De hir qui in quibur promoti runt eccleriir non demorantur3 "Οσοι ^ιψοκινδύνως, μήτε τόν φόβον τού θεού πρό όφθαλμών έχοντες, μή­ τε τόν έκκλησιαστικόν κανόνα είδότες, άναχωρήσουσι τής εκκλησίας, πρεσβύτεροι ή διάκονοι ή όλως έν τώ κανόνι έξεταζόμενοι, ούτοι ούδαμώς δεκτοί όφείλουσιν είναι έν έτέρα έκκλησία, αλλά πάσαν άνάγ- Quicumque temere ac periculose neque timorem Dei prae oculis ha­ bentes nec agnoscentes ecclesiasti­ cam regulam discedunt ab ecclesia presbyteri aut diaconi vel quicum­ que sub regula modis omnibus adprobantur, huiusmodi nequaquam debent in alia ecclesia recipi, sed a παραπεσόντων ew. ». /. CCO ' Cf. cone. Neocaes. (315/324), c. 5 (CSP 77). * Cf. Can. ap. 14-15 (CSP 14-15). »Cf. Can. ap. 15-16 (CSP 15); cone. Arel. (314), c. 21 (Msi 2, 473). 30 First Council of Nicaea — J25 * 13 14 Concerning catechumens who have lapsed' Concerning catechumens who have lapsed, this holy and great synod decrees that, after they have spent three years as hearers only, they shall then be allowed to pray with the catechumens. 15 Concerning a cleric who transfers from city to city*1 On account of the great disturbance and the factions which are caused, it is decreed that the custom, if it is found to exist in some parts contrary to the canon, shall be totally suppressed, so that neither bishops nor presbyters nor deacons shall transfer from city to city. If after this decision of this holy and great synod anyone shall attempt such a thing, or shall lend himself to such a proceeding, the arrangement shall be totally annulled, and he shall be restored to the church of which he was ordained bishop or presbyter or deacon. 16 Concerning those who do not remain in the churches in which they were promoted* Any presbyters or deacons or in general anyone enrolled in any rank of the clergy who depart from their church recklessly and without the fear of God before their eyes or in ignorance of the church’s canon, ought not by any means to be received in another church, but all pressure must be applied to them to 1 See council of Neocaesarea (315/324), canon 5 (CSP 77; trans. Percival 81). 1 See Apostolic canons 14-15 (CSP 14-15; trans. Percival 594). 3 See Apostolic canons 15-16 (CSP 16; trans. Percival 594-595); council of Arles (314), canon 21 (Msi 2, 473). Canalium Nicaenum / —32 S H κην αύτοις έπάγεσΟαι χρή άναστρέçc’.v str τΊς έ χυτών τχευυζίχΓ. r :ττι· μένοντας ακοινώνητους είναι προσηκει. Εί δέ καί τολμήσειέν τις ύφαρ. z-k'i ζ<> έτερω διαφέρυντα καί χειροτονήσαι έν τη αύτου εκ­ κλησία, μή συγκατατιΟεμένου τού ίδιου έπισκόπου, ού άνεχώρησεν ό έν τω κανόνι εξεταζόμενος, άκυρος ι· έστω ή χειροτονία. IZ XVII Περί κληρικών τοκιζόντων1 De tiericis qui usuras accipiunt1 Επειδή πολλοί έν τώ κανόνι εξετα­ ζόμενοι τήν πλεονεξίαν καί τήν αίσχροκερδίαν διώκοντες έπελάθοντο ο. τού θείου γράμματοε τού λέγοντας* ‘ Τό άργύριον αύτοΰ ούκ εδωκεν επί τόκω’2. καί δανείζοντες έκατοστάς άπαιτούσιν, έδικαίωσεν ή άγια καί μεγάλη σύνοδος, ώς εί τις εύρεθείη ίο μετά τον όρον τούτον τόκους λαμβάνων έκ μεταχειρίσεως, ή άλλως μετερχόμενος το πράγμα ή ημιολίας άπαιτών, ή άλως έτερόν τι έπινοών αισχρού κέρδους ένεκα, καθαιρεθήσε« ται τού κλήρου καί άλλότριος τού κανόνας έσται. so omnem necessitatem convenit illis inferri, ut ad suas paroecias rever­ tantur, aut si non fecerint oportet cos communione privari. Si quis autem ad alium pertinentem audac­ ter invadere et in sua ecclesia ordi­ nare praesumpserit nonconsentientc episcopo, a quo discessit is, qui regulae mancipatur: ordinatio talis irrita comprobetur. Quoniam multi sub regula consti­ tuti avaritiam et turpia lucra sectan­ tur, oblitique divinae scripturae, di­ centis qui pectcmam suam non dedit ad usuram'2·, cum mutuum dederint, centesimas exigunt: iuste constituit sancta et magna synodus, ut, si quis inventus fuerit post hanc definitio­ nem usuras accipiens aut per ad­ inventionem aliquam vel quolibet modo negotium transigens aut himolia, id est sescupla, exigens vel aliquid tale prorsus excogitans tur­ pis lucri gratia: deiciatur a clero et alienus exsistat a regula. IH XVIII Περί τού μή διδόναι τούς διακόνους τήν εύχαριστίαν τοΐς πρεσβυτέροις* καί ϊνα μή προ τούτων κάθηνται De privilegiis presbyterorum ΊΙλΟεν î’.r την ά·'ίαν κχί ur-xZrv σύνοδον, ότι l··/ τισι τόποις καί πόλεσι τοΐς πρεσβυτέροις τήν κοινωνίχν οι διάκονοι διδοασιν, οζερ ούτε ο 35 κανών ούτε ή σ_>νήθεια παρέδωκε, τούς έξουσίαν μή έχοντας προσφέρειν τούτους τοΐς προσφέρουσι διδόναι τύ σώμα τού Χριστού ' κάκεΐνο δέ 1 CL Can. ap. 44 (CSP 30). 1 Ps 14, 5. Provenit ad sanctum magnumque concilium, quod in quibusdam locis et civitatibus presbyteris gratiam sacrae communionis diaconi porri­ gant. Quod nec regula nec consue­ tudo permittit, ut ab his qui potesta­ tem non habent offerendi illi qui offerunt Christi corpus accipiant. first Council of Nicaea — J25 * 14 induce them to return to their own dioceses, or if they remain it is right that they should be excommunicated. But if anyone dares to steal away one who belongs to another and to ordain him in his church without the consent of the other’s own bishop among whose clergy he was enrolled before he departed, the ordination is to be null. 17 Concerning clerics who practise usury1 Since many enrolled [among the clergy] have been induced by greed and avarice to forget the sacred text, “who does not put out his money at interest”2, and to charge one per cent [a month] on loans, this holy and great synod judges that if any are found after this decision to receive interest by contract or to transact the business in any other way or to charge [a flat rate of] fifty per cent or in general to devise any other contrivance for the sake of dishonourable gain, they shall be deposed from the clergy and their names struck from the roll. 18 That deacons should not give the eucharist to presbyters or be seated above them It has come to the attention of this holy and great synod that in some places and cities deacons give communion to presbyters, although neither canon nor custom allows this, namely that those who have no authority to offer should give the body of Christ to those who do offer. Moreover it has become known 1 See Apostolic canons 44 (CSP 30; trans. Percival 597). 2 Ps 14, 5. Concilium Nicaenum I — 325 15 έγνωρίσθη δτι ήδη τινές τών δια­ κόνων καί πρό τών επισκόπων της εύχαριστίας άπτονται. Ταύτα μέν ούν πάντα περιαιρείσθω, καί έμμενέτωσαν οΐ διάκονοι έν τοϊς οίκείοις μέτροις, είδότες δτι του μέν έπισκόπου ύπηρέται είσί, τών δέ πρεσβυ­ τέρων έλάττους τυγχάνουσΓ λαμβανέτωσαν δέ κατά τάξιν την εύχαριστίαν μετά τούς πρεσβυτέρους, ή τού έπισκόπου διδόντος ή τού πρεσβυτέρου. ’Αλλά μηδέ καθήσθαι έν μέσω τών πρεσβυτέρων έξέστω τοϊς διακόνοις· παρά κανόνα γάρ καί παρά τάξιν έστί τό γινόμενον. Εί δέ τις μή θέλοι πειθαρχεϊν καί μετά τούτους τούς ορούς, παυέσθω τής διακονίας. Necnon et illud innotuit, quod non­ nulli diaconorum ante episcopos sacras oblationes attingunt. Haec igitur omnia resecentur et in sua diaconi mensura permaneant, scien- s tes, quod episcoporum quidem mi­ nistri sunt, presbyteris autem in­ feriores probentur. Per ordinem ergo post presbyteros gratiam com­ munionis accipiant aut episcopo eis 10 aut presbytero porrigente. Sed nec sedere in medio presbyterorum dia­ conis liceat, quia, si hoc fiat, praeter regulam et ordinem probatur exsi­ stere. Si quis autem etiam post has 15 definitiones oboedire noluerit, a ministerio cessare debebit. ΙΘ XIX Περί τών έκ Παύλου τού Σαμοσατέως προσιόντων1 Di bu qui ab errore Pauli Samosateni refugiunt, et de diaconissis1 20 Περί τών παυλιανιστών, εϊτα προσφευγόντων τή καθολική έκκλησία όρος έκτέθειται άναβαπτίζεσ&αι αύτούς εξάπαντος. Εί δέ τινες έν τώ παρεληλυθότι χρόνω έν τώ κλήρω έξητάσθησαν, εί μέν άμεμπτοι καί άνεπίληπτοι φανεϊεν, άναβαπτισθέντες χειροτονείσθωσαν ύπό τού τής καθολικής εκκλησίας επισκόπου- εί δέ ή άνάκρισις άνεπιτηδείους αύτούς εύρίσκοι, καθαιρεϊσθαι αύτούς προσήκει. * Ωσαύτως δέ καί περί τών διακονισσών καί άλως περί τών ht τώ κανόνι έξεταϊο;χένων ό αύτός τύπος παραφυλαχθήσεται. Έμνήσθημεν δέ τών διακονισσών τών έν τω σχήματι έξετασθεισων, έπεί μήτε χειροθεσίαν τινά εχουσιν, ώστε έξάπαντος έν τοϊς λαϊκοϊς αύτάς έξετάζεσθαι. » Cf. Can. ap. 47 (CSP 31). De paulianistis ad ecclesiam catho­ licam confugientibus prolata defi­ nitio est, ut baptizentur omnimodis. Si qui vero ex his praeterito tempo­ re in clero fuerunt, si quidem in- 25 maculati et inreprehensibiles appa­ ruerunt, baptizari ordinentur ab epi­ scopo ecclesiae catholicae. Quod si discussio repperit eos incongruos, abici tales conveniet. Similiter au- 30 tem et de diaconissis et omnino de his, qui in eadem regula versantur, haec forma servabitur. Meminimus autem de diaconissis quae in eodem habitu esse probantur, quod non 35 habeant aliquam manus impositio­ nem, et ideo modis omnibus eas inter laicos deputari. First Council of Nicaea —32) * 15 that some of the deacons now receive the eucharist even before the bishops. All these practices must be suppressed. Deacons must remain within their own limits, knowing that they are the ministers of the bishop and subordinate to the presbyters. Let them receive the eucharist according to their order after the presbyters from the hands of the bishop or the presbyter. Nor shall permission be given for the deacons to sit among the presbyters, for such an arrangement is contrary to the canon and to rank. If anyone refuses to comply even after these decrees, he is to be suspended from the diaconate. 19 Concerning the followers of Paul of Samosata who come over' Concerning the former Paulinists who seek refuge in the catholic church, it is determined that they must be rebaptised unconditionally. Those who in the past have been enrolled among the clergy, if they appear to be blameless and irre­ proachable, are to be rebaptised and ordained by the bishop of the catholic church. But if on inquiry they are shown to be unsuitable, it is right that they should be deposed. Similarly with regard to deaconesses and all in general whose names have been included in the roll, the same form shall be observed. We refer to deaconesses who have been granted this status, for they do not receive any imposition of hands, so that they are in all respects to be numbered among the laity. 1 See Apostolic canons 47 (CSP 31; trans. Percival 597). Canalium Nicaenum I — J2f 16 K XX Περί του μή δεϊν έν κυριακαΐς καί ταϊς της πεντηκοστής ήμέραις γόνυ κλίνειν1 De flttttndo genu1 Επειδή τινές είσιν έν τή κυριακή s γόνυ κλίνοντες καί έν ταΐτ ~r,- πεν­ τηκοστής ήμέραις, υπέρ τοϋ πάντα έν πάση παροικία όμοίως παραφυλάττεσθαι, έστώτας έόοξε τή άγια συνόδω τάς εύχάς άποδιδόναι τω ίο κυρίω. ’Επιστολή τής συνόδου τής έν Νικαία πρός τούς Αιγυπτίους Τή άγια και μεγάλη Θεού χάριτι Άλεξανδρέων έκκλησία και τοΐς κατ’ is Αίγυπτον καί Αιβύην καί Πεντάπολιν άγαπητοϊς άδελφοϊς οι έν Νικαία συναχθέντες καί τήν μεγάλην καί άγίαν σύνοδον συγκροτήσαντες επίσκοποι έν κυρίω χαίρειν. Î0 'Επειδή τής τού θεού χάριτος καί τού θεοφιλέστατου βασιλέως Κωνσταντίνου συναγαγόντος ημάς έκ διαφόρων έπαρχιών καί πόλεων ή μεγάλη καί αγία σύνοδος έν 25 Νικαία συνεκροτήθή, έξ απαντος άναγκαϊον έφάνη παρά τής ίεράς συνόδου καί προς ύμάς έπιτεθήναι γράμματα, ίν* είδέναι έχοιτε, τίνα μέν έκινηθη καί έξητάσθη, τίνα δέ 30 έδοξε καί έκρατύνθη. Πρώτον μέν ούν απάντων έςητάσθη τά κατά τήν άσέβειαν καί τήν παρανομίαν Άρείου καί των συν αύτω επί παρουσία τού θεοφιλεστάτου Κωνσταντίνου. Καί 35 βασιλέως παμψηφί έδοξεν άναθεματισθηναι τήν άσεβή αύτού δόξαν καί τά ρήματα καί τά όνόματα τά βλάσφημα, οίς έκέχρητο βλάσφημων τον υίόν τοϋ 40 θεού, λέγων2 »έξ ούκ οντων είναι « 1 Cf. Petrus Al.,c. 15 (CPG 57-58). 1 Cf. anathemata symbolo adnexa. Quoniam sunt quidam in die do­ minico genu flectentes et in diebus pentecostes: ut omnia in universis locis consonanter observentur, pla­ cuit sancto concilio stantes Domino vota persolvere. Epistula nicaeni concilii ad Aegyptios Sancta et magna synodus per dei gratiam ecclesiae Alexandriae, dilec­ tissimis fratribus per Aegyptum, Libyam et Pentapolim apud Nicae­ am civitatem collecti sanctum et magnum concilium constituerunt in deo salutem. Quoniam per gratiam dei piissimo imperatore Constantino nos con­ gregante ex diversis ac multis provinciis sancta ac magna synodus apud Nicaeam convenit, omni modo necessarium visum est a sacro concilio etiam ad vos litteras dare, ut cognoscatis, quae sunt mota, quae ventilata, quae vero placita. Primum quidem examina­ tum est de impietate ac scelere Arrii et eius sociorum sub praesentia piissimi imperatoris Constantini. Et ex omnium sententia definiimus anathematizare glorificationem eius impiam et verba maledicta ac sensus, quibus utebatur blasphemans dei filium et dicens2 ex nihilo esse et antequam nasceretur non fuisse et fuisse tempus, quando non erat, et propria potestate virtutis ac malitiae First Council of Nicaea — J2f * 16 20 That one must not kneel on Sundays or during the season of Pentecost' Since there are some who kneel on Sunday and during the season of Pentecost, this holy synod decrees that, so that the same observances may be maintained in every diocese, one should offer one’s prayers to the Lord standing. The letter of the synod in Nicaea to the Egyptians The bishops assembled at Nicaea, who constitute the great and holy synod, greet the church of the Alexandrians, by the grace of God holy and great, and the beloved brethren in Egypt, Libya and Pentapolis. Since the grace of God and the most pious emperor Constantine have called us together from different provinces and cities to constitute the great and holy synod in Nicaea, it seemed absolutely necessary that the holy synod should send you a letter so that you may know what was proposed and discussed, and what was decided and enacted. First of all the affair of the impiety and lawlessness of Arius and his followers was discussed in the presence of the most pious emperor Constantine. It was unanimously agreed that anathemas should be pronounced against his impious opinion and his blasphemous terms and expressions which he has blasphemously applied to the Son of God, saying12 “he is from things that are not”, and “before he was begotten he was not”, and “there once was when he 1 See Peter of Alexandria, canon 15 (CPG 57-58; trans. Percival 601). 2 See the anathemas appended to the creed. 17 Concilium Nicaenum 1 —325 καί »πρίν νεννηθήναι μή είναι « καί esse capacem filium dei, asserens >» είναι ποτέ δτε ούκ ήν«, καί creaturam esse et facturam. Haec iύτεξουσιότητι κακίας καί αρετής omnia posuit anathema sanctum δεκτικόν τόν υιόν του θεού λέγοντας concilium, sed nec audire glori­ καί κτίσμα όνομάζοντος καί ποίημα. ficationem impiam et inmanitatem s "Απαντα άνεθεμάτισεν ή άγια σύνοδος ac maledica verba sustinuit. Et ille ούδέ όσον άκούσαι τής ασεβούς quidem quem exitum vel finem δόξης καί τής άπονοίας καί των habuerit meritorum forsitan audistis βλάσφημων ρημάτων άνασχομένη. vel audietis, ne insultare homini Καί τά μεν κατ’ έκεινον οίου τέλους videamur obprobrium peccato dign- io τετύχηκε πάντως ή άκηκόατε ή um perpesso. Tantum autem prae­ άκούσεσθε, ίνα μή δόξωμεν έπεμβαί- valuit eius impietas, ut etiam cum νειν άνδρί δι’ οίκείαν άμαρτίχν άξια eo pateretur Theonas de Marmarica τά επίχειρα κομισαμένω. Τοσούτον et Secundus de Ptolemaide, nam et is δέ ίσχυσεν αύτού ή ασέβεια, ώς καί ipsi quoque eadem meruerunt. παραπολαύσαι Θεωνάν από Μαρμαρικής καί Σεκούνδον από Πτολεμαίδος, των γάρ αύτών κάκείνοι τετυχήκασιν, Άλλ’ επειδή ή τού θεού χάρις της Sed quoniam dei gratia illa mala glo­ μέν κακοδοξίας έ κείνης καί τής rificatione et blasphemiis ac personis 20 βλασφημίας καί των προσώπων των praesumentibus sibi separationem τολμησάντων διάστασιν καί διαίρεσιν et heresim facere pacifico ab initio ποιήσασθαι τού είρηνευομένου άνωθεν populo Aegyptum liberavit, de λαού ήλευθέρωσεν τήν Αίγυπτον, temeritate Meletii et ordinatorum έλείπετο δέ τό κατά τήν προπέτειαν ab eo quae statuta sunt vobis 25 Μελιτίου και των ύπ’ αύτού χειρο- indicamus, dilectissimi fratres. Pla­ τονηθέντων καί περί τούτου τού cuit igitur Meletium quidem, huma­ μέρους ά εδοςε τή συνόδω έμφανίζομεν nius agere sancto concilio benignius ύμϊν, αγαπητοί αδελφοί. Έδοξεν ούν commoto — pro enim certa ratione Μελίτιον μέν φιλανθρωπότερον nullam indulgentiam merebatur — 30 κινηθείσης τής συνόδου — κατά γάρ manere in civitate sua nullamque τόν ακριβή λόγον ούδεμιϊς συγγνώμης habere potestatem neque provehen­ άξιος ήν — μένειν έν τή έαυτού di nec ordinandi episcopos sive in πόλει καί μηδεμϊαν έξουσίαν εχειν territoriis sive in aliqua civitate 35 μήτε προχειρίζεσθαι μήτε χειροθετεΐν huius rei causa apparere. μήτε έν χώρα μήτε έν πόλει έτέρα φαίνεσθαι τούτης τής προφάσεως ένεκα, ψιλόν δέ τό όνομα τής τιμής κεκτήσθαι. Τ ούς1 δέ ύπ’ αύτού κατασταθέντας μυ- Ordinatos1 sane ab ipso in archana 40 στικωτέρα χειροτονία βεβαιωθέντας ordinatione firmatos communicare κοινωνηθήναι επί τούτοις, έφ’ ωτε sub hac videlicet conditione, ut teneant quidem et ministrent, τουργεϊν, δευτέρους δέ είναι έξάπαντος secundos autem esse sine dubio om- 1 Cf. can. Nie. 8 (v. supra, p. 10)· First Council of Nicaea — 325 * 17 was not”, saying too that by his own power the Son of God is capable of evil and goodness, and calling him a creature and a work. Against all this the holy synod pronounced anathemas, and did not allow this impious and abandoned opinion and these blasphemous words even to be heard. Of that man and the fate which befell him, you have doubtless heard or will hear, lest we should seem to trample upon one who has already received a fitting reward because of his own sin. Such indeed was the power of his impiety that Theonas of Marmarica and Secundus of Ptolemais shared in the consequences, for they too suffered the same fate. But since, when the grace of God had freed Egypt from this evil and blasphe­ mous opinion, and from the persons who had dared to create a schism and a separation in a people which up to now had lived in peace, there remained the question of the presumption of Meletius and the men whom he had ordained, we shall explain to you, beloved brethren, the synod’s decisions on this subject too. The synod was moved to incline towards mildness in its treatment of Meletius, for strictly speaking he deserved no mercy. It decreed that that he might remain in his own city without any authority to nominate or ordain, and that he was not to show himself for this purpose in the country or in another city, and that he was to retain the bare name of his office. It was further decreed that those whom he had ordained1, when they had been validated by a more spiritual ordination, were to be admitted to communion on condition that they would retain their rank and exercise their ministry, but in every respect were to be second to all the clergy in each diocese and church who * See Nicaea, canon 8 (above p. 10). IS 5 1· 15 !5 35 40 Canalium Niotcnxm I — 325 πάντων τών έν έκαστη παρυιχία κχί έκκλησία έξεταζομένων τών ύπό τον τιμιώτατον <άδελφόν> καί συλλειτουρ­ γόν ήμών ’Αλέξανδρον προκεχειρισμένων, ώς τούτοις μέν μηδεμίαν εξου­ σίαν είναι τούς άρέσκοντας αύτοϊς προχειρίζεσθαι ή ύποβάλλειν όνόματα ή δλως ποιειν τι χωρίς γνώμης του της καθολικής έκκλησίας επισκόπου τών ύπό ’Αλέξανδρον, Τούς δέ χάριτι θεού καί εύχαΐς ύμετέραις έν μηδενί σχίσματι εύρεθέντας, αλλά άκηλιδώτους έν τή καθολική καί άποστολική έκκλησία όντας εξουσίαν έχειν καί προχειρίζεσθαι καί όνόματα έπιλέγεσθαι τών άξίων τού κλήρου καί όλως πάντα ποιειν κατά νόμον καί θεσμόν τον εκκλησιαστικόν. Εί δέ τινα συμβαίη άναπαύσασθαι τών έν τή έκκλησία, τηνικαύτα προσαναβαίνειν εις την τιμήν τού τετελευτηκότος τούς άρτι προσληφθέντας, μόνον εί άξιοι φαίνοιντο καί ό λαός αίροΐτο συνεπιψηφίζοντος αύτώ καί έπισφραγίζοντος τού τής ‘Αλεξαν­ δρείας επισκόπου. Τούτο δέ τοΐς μέν άλλοις άπασι συνεχωρήθη, έπί δέ τού Μελιτίου προσώπου ούκέτι τα αύτά έδοξε διά την ανέκαθεν αύτού αταξίαν καί διά τό πρόχειρον καί προπετές τής γνώμης, ΐνα μηδεμία έξουσία ή αύθεντία αύτώ δοθείη άνθρώπω δυναμένω πάλιν τάς αύτάς άταξίας ποιήσαι. Ταύτά έστι τά έξαίρετα καί διαφέροντα Αίγύπτω καί τή άγιωτάτη Άλεξανδρέων εκκλησία· εί δέ τι άλλο έκανονίσθη ή έδογματίσΟη συμπαρόντος τού κυρίου καί τιμιωτάτου συλλειτουργού καί άδελφού ήμών ’Αλεξάν­ δρου, αύτάς παρών άκριβέστερον άνοίσει πρός ύμάς άτε δή καί κύριος καί κοινωνός τώνγεγενημένων τυγχάνων1. 1 Hinc usque ad finem versio latina deest. muni, qui sunt in parociis et in ec­ clesiis sub carissimo et conministro Alexandro, quibus ne liceat quos voluerint ordinare aut pro nomine alicuius suggerere vel omnino quid facere sine voluntate episcopi catho­ licae et apostolicae ecclesiae. Qui vero sub Alexandro sunt qui per dei gratiam et vestras orationes in nullo delicto repperti sunt, sed sunt inmaculati in catholica et apostolica ecclesia constituti, habeant potesta­ tem provehendi, nominandi et eli­ gendi dignos cleros omnia denique facere secundum legem et ordinem ecclesiasticum. Si autem evenerit quosdam quiescere in ecclesiis, tunc ad honorem acce­ dere mortui nunc susceptos, tantum si quis dignus videatur et populus voluerit consentiente et confirmante catholicae et apostolicae episcopo Alexandriae ecclesiae. Hoc autem omnibus aliis concessum est, nam in Meletii persona non placuit propter insitam eius insaniam et morum pro­ cacitatem atque temeritatem, quo nulla potestas auctoritatis conceda­ tur homini praevalenti ad easdem insolentias reppedare. Haec sunt praecipua et pertinentia ad Aegyptum et sanctam ecclesiam Alexandriae. Si quid vero aliud est redactum ad regulam vel decretum praesentibus nobis cum carissimo et conministro nostro Alexandro, prae­ sens ipse refert, ut potest dominus ac socius acti tarum trerum)1. First Council of Nicaea — 325 * 18 had been nominated under our most honoured brother and fellow minister Alexander; they were to have no authority to appoint candidates of their choice or to put forward names or to do anything at all without the consent of the bishop of the catholic church, namely the bishop of those who are under Alexander. But those who by the grace of God and by our prayers have not been detected in any schism, and are spotless in the catholic and apostolic church, are to have authority to appoint and to put forward the names of men of the clergy who are worthy, and in general to do everything according to the law and rule of the church. In the event of the death of any in the church, those who have recently been accepted are thereupon to succeed to the office of the deceased, provided that they appear worthy and are chosen by the people; the bishop of Alexandria is to take part in the vote and confirm the election. This privilege, which has been granted to all others, does not apply to the person of Meletius because of his inveterate seditiousness and his mercurial and rash disposition, lest any author­ ity or responsibility should be given to one who is capable of returning to his seditious practices. These are the chief and most important decrees as far as concerns Egypt and the most holy church of the Alexandrians. Whatever other canons and decrees were enacted in the presence of our lord and most honoured fellow minister and brother Alexander, he will himself report them to you in greater detail when he comes, for he was himself a leader as well as a participant in the events.1 ’ Latin text ends here. 19 Canalium Sii’Mnnm I — _i.’J Εύαγγελιζόμεθα δέ ύμάς περί της συμφωνίας τού άγιου πάσχα, ότι ύμετέραις εύχαΐς κατωρθώθη καί τούτο τό μέρος, ώστε πάντας τούς έν τη έώα άδελφούς τούς μετά τών ’Ιουδαίων τό πρότερον ποιούντας συμφώνως 'Ρωμαίοις καί ύμΐν καί πάσιν ήμιν τοΐς έξ αρχαίου μεΟ’ ύμών φυλασσσυσι τό πάσχα έκ τού δεύρο άγειν. Χαίροντες ούν επί τοΐς κατορθώμασι καί επί τή κοινή ειρήνη καί συμφωνία καί έπί τώ πάσαν αϊρεσιν έκκοπήναι άποδέξασθε μέν μετά μείζονος τιμής καί πλείονος αγάπης τόν συλλειτουργόν ήμών, ύμών δέ έπίσκοπον ’Αλέξανδρον τόν εύφράναντα ημάς τη παρουσία καί έν ταύτη τή ήλικί? τοσούτον πόνον s ύποστάντα ύπέρ του ειρήνην γενέσθαι καί παρ’ ύμίν. Εύχεσθε δέ καί περί ήμών απάντων, ίνα τα καλώς έχειν δόξαντα ταύτα βέβαια μένοι διά τού παντοκράτορος θεού καί διά τού ιο κυρίου ήμών 'Ιησού Χριστού έν άγίω πνεύματι, ω ή δόξα είς τούς αίώνας τών αιώνων. ‘Αμήν. hrst Council of Nicaea — 325 * 19 We also send you the good news of the settlement concerning the holy pasch, namely that in answer to your prayers this question also has been resolved. All the brethren in the East who nave hitherto followed the Jewish practice will henceforth observe the custom of the Romans and of yourselves and of all of us who from ancient times have kept Easter together with you. Rejoicing then in these successes and in the common peace and harmony and in the cutting off of all heresy, welcome our fellow minister, your bishop Alexander, with all the greater honour and love. He has made us happy by his presence, and despite his advanced age has undertaken such great labour in order that you too may enjoy peace. Pray for us all that our decisions may remain secure through almighty God and our lord Jesus Christ in the holy Spirit, to whom is the glory for ever and ever. Amen. Constantinople I 381 INTRODUCTION In the year 380 the emperors Gratian and Theodosius I decided to convoke this council to counter the Arians, and also to judge the case of Maximus the Cynic, bishop of Constantinople. The council met in May of the following year. One hundred and fifty bishops took part, all of them eastern Orthodox, since the Pneumatomachi party had left at the start. After Maximus had been condemned, Meletius, bishop of Antioch, appointed Gregory of Nazianzus as the lawful bishop of Constantinople and at first presided over the council. Then on Meletius’s sudden death, Gregory took charge of the council up to the arrival of Acholius, who was to table Pope Damasus’s demands: namely, that Maximus should be expelled as an interloper, and that the translation of bishops should be avoided. But when Timothy, bishop of Alexandria, arrived he declared Gregory’s appointment invalid. Greg­ ory resigned the episcopacy and Nectarius, after baptism and consecration, was installed as bishop and presided over the council until its closure. No copy of the council’s doctrinal decisions, entitled τόμος καί άναθβματισμος έγγραφος (record of the tome and anathemas), has survived1. So what is presented here is the synodical letter of the synod of Constantinople held in 382~, which expounded these doctrinal decisions, as the fathers witness, in summary form: namely, along the lines defined by the council of Nicaea, the consubstantiality and coeternity of the three divine persons against the Sabellians, Anomoeans, Arians and Pneumatomachi, who thought that the divinity was divided into several natures; and the έυανθρώπησις (taking of humanity) of the Word, against those who supposed that the Word had in no way taken a human soul3. All these matters were in close agreement with the tome that Pope Damasus and a Roman council, held probably in 378, had sent to the East. Scholars find difficulties with the creed attributed to the council of Constanti­ nople. Some say that the council composed a new creed. But no mention is made of this creed by ancient witnesses until the council of Chalcedon; and the council of Constantinople was said simply to have endorsed the faith of Nicaea, with a few additions on the holy Spirit to refute the Pneumatomachian heresy. Moreover, if the latter tradition is accepted, an explanation must be given of why the first two articles of the so-called Constantinopolitan creed differ consider­ ably from the Nicene creed. 1 See Grumel, 3. 2 Theodoret, Historia ecclesiastica (Church History) V 9 (PG 82, 1211-1218; GCS 2ed. Par­ mentier 289-294), in Greek; Cassiodorus, Historia ecclesiastica tripartita (Tripartite Church History) IX 14 (PL 69, 1130-1133), in Latin. 3 See Grumel, 6. Lost Councilo/ (Constantinople— JJ/ It was J. Lebon, followed by J. N. D. Kelly and A. M. Ritter, who worked at the solution of this problem. Lebon said that the Nicene creed, especially since it was adapted to use at baptism, had taken on a number of forms. It was one of these which was endorsed at the council of Constantinople and developed by additions concerning the holy Spirit. All the forms, altered to some extent or other, were described by a common title as “the Nicene faith”. Then the council of Chalcedon mentioned the council of Constantinople as the immediate source of one of them, marked it out by a special name “the faith of the 150 fathers”, which from that time onwards became its widely known title, and quoted it alongside the original simple form of the Nicene creed4. The Greek text of the Constantinopolitan creed, which is printed below, is taken from the acts of the council of Chalcedon5. The council of Constantinople enacted four disciplinary canons67:against the Arian heresy and its sects (can. 1), on limiting the power of bishops within fixed boundaries (can. 2), on ranking the see of Constantinople second to Rome in honour and dignity (can. 3), on the condemnation of Maximus and his followers (can. 4). Canons 2-4 were intended to put a stop to aggrandisement on the part of the see of Alexandria. The two following canons, 5 and 6, were framed at the synod which met in Constantinople in 382 . The 7th canon is an extract from a letter which the church of Constantinople sent to Martyri us of Antioch8. 4 J. Lebon, Les anciens symboles dans le définition de Ch aleedome, Rev. d’Hist. Ecclés. 37 (1936) S74. See below pp. 83-85. s This creed is quoted for the first time in the acts of the second session of the council of Chalcedon, ed. ACO 1112, 80. It was also inserted, along w ith the Nicene creed, in the council of Chalcedon’s definition of faith, w'hich was approved in that council’s fifth session and promulgated in its sixth session, see ACO II I 2, 128. It is probably from this second text that two further texts derive: the creed w'hich is found in the anti-Chalcedonian florilegium com­ piled at the end of the fifth century and preserved in cod. Vat. graec. 1431, see ACO I I 7, 65; and the creed in the definition of the sixth ecumenical council in 681, see Mansi 11, 633 (see below p. 125). In order to explain the considerable differences, according to some sources, between the texts of the creed at the second and fifth sessions of the council of Chalcedon, E. Schwartz, Das Nicaenum und das Constanttnopolitanum au/ der Synode von Chalkedon, Zeitschrift fur die neutest. Wiss. 25 (1926) 33-88, took the view that the text of the creed inserted into the definition approved at the fifth session was deliberately altered by the council. J. Lebon, Les anciens symboles..809-876, dismissed this view. He considered that the different versions derive from the variations in the tradition w hich we have mentioned above, and that the fathers of Chalcedon never altered the text of the creed. The text of the creed printed below is that of the second session of the council of Chalcedon: in Greek, according to the manuscripts of the acts; in Latin, according to the translation of the acts of the second session published by the deacon Rusticus in the years 564-565, ACO II III 2, 6-7. For the sources and variant readings in the creed, see G. L. Dossetti, // simbolo di Nicaea e di Costantinopoli, Rome 1967. 6 The Greek text printed below is from the collection of canons made by John Scholasticus (ed. CCO 45-54). The first three canons are quoted by the council of Chalcedon, see ACO II I 3, 96, with minimal changes. The Latin text of only canons 1-4 is to be found in the ancient translations (but see Turner II 421-425); we give the version by Dionysius Exiguus, and for canons 5-8 we have used the modem translation from Mansi 3, 559-563. 7 See Theodorei, Historia ecclesiastica (Church History) V 9, 13 (PG 82, 1212; GCS 2ed. Parmentier 293); C. H. Turner, The Roman Council and Damasus, AD 382, Journal of ThcoL Studies 1 (1900) 554-560; Grumel, 5. s Grumel, 145; see CCO 43-44. l:iru Council of Conuantmoplc — 381 23 The council ended on 9 July 381, and on 30 July oi the same year, at the request oi the council fathers, the emperor Theodosius ratified its decrees by edict9. Already from 382 onwards, in the synodical letter of the synod which met at Constantinople, the council of Constantinople was given the title of “ecumenic­ al”. The word denotes a general and plenary council10. But the council of Constantinople was criticised and censured by Gregory of Nazianzus1'. In subsequent years it was hardly ever mentioned. In the end it achieved its special status when the council of Chalcedon, at its second session and in its definition of the faith, linked the form of the creed read out at Constantinople with the Nicene form, as being a completely reliable witness of the authentic faith. The fathers of Chalcedon acknowledged the authority of the canons — at least as far as the eastern church was concerned — at their sixteenth session12. The council’s dogmatic authority in the western church was made clear by words of Pope Gregory I: “I confess that I accept and venerate the four councils (Nicaea, Constantinople, Ephesus and Chalcedon) in the same way as I do the four books of the holy Gospel... .”13 The bishop of Rome’s approval was not extended to the canons, because they were never brought “to the knowledge of the apostolic see”14. Dionysius Exiguus knew only of the first four — the ones to be found in the western collections. Pope Nicholas I wrote of the sixth canon to Emperor Michael III; “It is not found among us, but is said to be in force among you”15. The English translation is from the Greek text, which is the more authorita­ tive version. BIBLIOGRAPHY: H-L 2, 1-48; Percival 161-190; RE 11 (1902) 12-28; DThC 3 (1908) 1227-1231; DDrC 4 (1949) 424-428; DHGE 13 (1956) 754-757; LThK 6 (21961) 495; NCE 4 (1967) 237-238; HC 2 (1980) 67-77; E. Schwartz, Das Nicaenum und das Constantinopolitanum auf der Synode von Chalkedon, Zeitschrift für die Neutest. Wiss. und die Kunde der alt. Kirche 25 (1926) 38-88; id., Ober die Bischofslisten der Synoden von Chalkedon, Nicea und Konstantinopel, Abhandl. der Bayer. Akad. dcr Wiss.-Ph. 13 (1937); K. Muller, Kanon 2 und 6 von Konstant. 381 und382, Festgabe A. Jülicher, Tubingen 1927, 190-202; M. Goemans, Het algemeen Concilie in de Vicrde Eeuw, Nijmegen-Utrecht 1945; Ortiz de Urbina, La struttura del simbolo Constantinopolitano, Orient. Christ. Per. 12 (1946) 275—285; H. Doerries, De Spiritu Sancto. Der Beitrag des Basilius zum Abschlufi des trinitarischen Dogmas, Gottingen 1956; A. Morillo, La convocazione del Concilio di Constant., Labeo 3 (1957) 60-71; N. G. King, The 150 Holy Fathers of the Council of Constant. 381, Studia Patristica, I Berlin 1957, 635-641 ; I. Ortiz de Urbina, Nicêe et Constantinople, Histoire des Conciles 1, Paris 1963; A. M. Ritter, Das Konzil von Konstant. und sein Symbol, Gottingen 1965; G. L. Dossetti, Il simbolo di Nicaea e di Constantinopoli, Rome 1967; J. N. D. Kelly, Early Christian Creeds, London 31972, 296-367; Irish Theological Quarterly 48 (1981) nos. 3 and 4 (Special issue for the 16th centenary of the first council of Constantinople); R. P. Hanson, The Search for the Christian Doctrine of God: The Arian Controversy, 318-381 (Edinburgh 1988). 9 Codex Theod. (Theodosian Code) XVI I 3 (trans. C. Pharr, The Theodosian Code, Princeton 1952, 440); see Grumel, 4. 10 See H. Chadwick, The Origin of the Title “Oecumenical Council", Journal of Theol. Studies 23 (1972) 132-135; see also below p. 29; CSP, appendix IL 11 Gregory of Nazianzus, Carmina Historica (Historical Songs/Poems) XL 1509-1949 (PG 37, 1134-1166). 12 See below, the council of Chalcedon; and ACO II I 2, 80; 2, 128; 3, 88-89; 3, 94-96. 13 Gregory I, Reg. epist. (Register of letters) I 24 (MGH Epist. 1 36); see Le concile 73. 14 Leo I, Epist. (Letters) 56 (106), ACO II IV 61 ; Gregory 1, Reg. epist. (Register of letters) VII 31 (MGH Epist. I 479). 15 Nicholas I, Epist. (Letters) 86 (PL 119, 933). TEXT AND TRANSLATION 24 Conalûint Conttantowpobtantim I — 381 "Εχ^εσις των pv’ πατέρων Πιστεύομεν είς ενα θεάν πατέρα παντοκράτορα, ποιητήν ούρανού καί s γης όρατών τε πάντων καί αοράτων καί εις ένα κύριον Ίησούν Χριστόν τόν υιόν τού θεού τόν μονογενή, τόν έκ τού πατρός 'ϊ'εννηθέ'τα προ πάντων των αιώνων, φως έκ φωτός, θεόν ιο αληθινόν έκ θεού άληθινού, γεννηθέντα ού ποιηθέντα, όμοούσιον τω πατρί, δι* ού τα πάντα έγένετο, τόν δι’ ημάς τούς ανθρώπους καί διά την ήμετέραν σωτηρίαν κατελθόντα έκ is τών ούρανών καί σαρκωθέντα έκ πνεύματος άγιου καί Μαρίας της παρθένου καί ένανθρωπήσαντα σταυρωθέντα τε υπέρ ημών έπί 4Ιοντίου Πιλάτου καί παθόντα καί so ταφέντα καί άναστάντα τή τρίτη ήμερα κατά τάς γραφάς καί άνελθόντα εις τούς ουρανούς καί καθεζόμενον έν δεξιά τού πατρός καί πάλιν έρχόμενον μετά δόξης κρίνα·, ζώντας 25 καί νεκρούς, ού τής βασιλείας ούκ εσται τέλος· καί εις τό πνεύμα τό άγιον, τό κύριον καί ζωοποιόν, τό έκ τού πατρός έκπορευόμενον, τό σύν πατρί καί υίώ συμπροσκυ30 νούμενον καί συνδοξαζόμενον, τό Λαλήσαν διά τών προφητών εις μίαν άγίαν καθολικήν καί άποστολικήν εκκλησίαν δμολογοϋμεν έν βάπτισμα εις άφεσιν αμαρτιών 35 προσδοκώμεν άνάστασιν νεκρών καί ζωήν τού μέλλοντος αίώνος. αμήν. Expositio fidei CL patrum Credimus in unum deum patrem omnipotentem, factorem caeli et terrae, visibilium omnium et invisi­ bilium; et in unum dominum lesum Christum filium dei unigenitum, ex patre natum ante omnia saecula, deum ex deo, lumen cx lumine, deum verum ex deo vero, natum non factum, omousion patri, hoc est eiusdem cum patre substantiae, per quem omnia facta sunt, qui propter nos homines et nostram salutem descendit et incarnatus est de spiritu sancto et Maria virgine humanatus est et crucifixus pro nobis est sub Pontio Pilato et sepukus et tertia die resurrexit et ascendit in caelis et sedit ad dexteram patris et iterum venturus cum gloria iudicare vivos et mortuos, cuius regni non erit finis; et in spiritum sanctum, dominum et vivificatorem, ex patre procedentem, cum patre et filio coadorandum et conglorificandum, qui locutus est per prophetas; in unam catholicam et apostolicam ecclesiam; confitemur unum baptis­ ma in remissionem peccatorum et expectamus resurrectionem mortuo­ rum et vitam futuri saeculi, amen. Firn Council of Constantinople — J81 * 24 The exposition of the 150 fathers We believe in one God the Father all-powerful, maker of heaven and of earth, and of all things both seen and unseen. And in one Lord Jesus Christ, the only-begotten Son of God, begotten from the Father before all the ages, light from light, true God from true God, begotten not made, consubstantial with rhe Father, through whom all things came to be; for us humans and for our salvation he came down from the heavens and became incarnate from the holy Spirit and the virgin Mary, became human and was crucified on our behalf under Pontius Pilate; he suffered and was buried and rose up on the third day in accordance with the scriptures; and he went up into the heavens and is seated at the Father’s right hand; he is coming again with glory to judge the living and the dead; his kingdom will have no end. And in the Spirit, the holy, the lordly and life-giving one, proceeding forth from the Father, co-worshipped and co-glorified with Father and Son, the one who spoke through the prophets; in one, holy, catholic and apostolic church. We confess one baptism for the forgiving of sins. We look forward to a resurrection of the dead and life in the age to come. Amen. 25 Concilium ('»m l — 5Λ7 Επιστολή των έν Κωνσταντινουπόλει συνελθόντων έπισκόπων1 Epistula Constantinopolitani concilii1 ad papam Damasum et occidentales episcopos Κυρίοις τιμιωτάτοις καί εύλαβεστά- Dominis honorabilibus atque vene­ τοις άδελφοϊς καί συλλειτουργούς, randis fratribus et comministris 5 Δαμάσω, Άμβροσίω, Βρίττωνι, Damaso, Ambrosio, Brittonio, Va­ Ούαλεριανώ, Άχολίω, Άνεμίω, leriano, Acholio, Basilio et reliquis Βασιλείς.) καί τοϊς λοιποϊς άγίοις sanctis episcopis in maxima Roma έπισκόποις τοϊς συνεληλυθοσιν έν τή collectis, sancta synodus orthodoxo­ μεγαλοπόλει 'Ρώμη, ή άγια σύνοδος rum episcoporum congregatorum 10 των ορθοδόξων επισκόπων των in maxima civitate Constantinopoli, συνεληλυθότων έν τή μεγαλοπόλει in Domino salutem. Κωνσταντινουπόλει, έν κυρίω χαίρειν. Τό μέν ώς αγνοούσαν διδάσκειν Velut ignoranti vestrae reveren­ τήν ύμετέραν εύλάβειαν καί διηγεϊσθαι tiae insinuare atque narrare multitu- is των παθημάτων τό πλήθος των dinem passionum ab ariana poten­ έπαχθέντων ήμϊν παρά τής των tia nobis saepius illatarum, forsitan άρειανών δυναστείας, περιττόν ίσως· supervacuum est. Non enim ita ούτε γάρ πάρεργον τά καθ’ ημάς negligere vestram credimus sancti­ κρίνειν τήν ύμετέραν ήγούμεθα tatem, ut adhuc egeatis discere, quos 20 θεοσέβειαν ώς δεϊσθαι τοϋ μαθεϊν certum est condolere. Sed neque ταΰτα οις έχρήν συναλγεϊν, ούτε tales nos constrinxere tempestates, τοιοϋτοί τινες οί περισχόντες ημάς ut pro sui parvitate latere potuissent. χειμώνες ώς λανθάνειν υπό σμικρό- Neque tempus persecutionis est no­ τητος- δ τε χρόνος των διωγμών vum; sed adhuc memoriam servat 25 νεαρός, έναυλον έτι φυλάττων τήν antiquam, non solum in his qui μνήμην ού τοϊς πεπονθόσι μόνον, passi sunt, sed etiam in eis qui parti­ άλλά καί τοϊς δι’ άγάπην τά τών cipes sunt illorum quorum proprias πεπονθότων οίκειουμένοις· χθες γάρ indicant passiones. Hesterno enim, ώς είπεϊν έτι καί πρώην οί μέν τών ut ita dicamus, aut hodie exsiliorum 30 τής εξορίας λυθέντες δεσμών είς τάς vinculis resoluti, post innumeras έαυτών έκκλησίας διά μυρίων έπανη- tribulationes ad ecclesias proprias κασι θλίψεων, τών δέ καί τελειωθέν- sunt reversi. Aliorum vero in exsilio των ht ταΐς έξορίαις έπανεκομίσθη τά defunctorum funera revocata sunt. λείψανα’ τινές δέ καί μετά τήν τής Quidam vero etiam ab exsilio re- 35 έξορίας έπάνοδον έτι βράζοντι τω meantes, et ferventi haereticorum τών αιρετικών περιπεσόντες θυμώ, furore detenti, amariora quam in πικρότερα τών έπί τής άλλοτρίας έπι exsilio in propriis sunt perpessi, τής οικείας ύπέμειναν, λίθοις παρ’ lapidibus ab eis obruti, sicuti beatus αύτών τελειωθέντες κατά τόν μακά­ Stephanus2. Alii diversis macerati 40 ριον Στέφανον2, άλλοι διαφόροις sunt suppliciis, adhuc stigmata Chri­ καταξανθέντες αίκίαις έτι τά στίγματα sti et vulnera in suo corpore circum­ τοϋ Χριστού και τούς μώλωπας ht ferre3 noscuntur. Pecuniarum vero τω σώματι περιφέρουσι3 * χρημάτων dispendia, honoris ademptiones, 1 Id est syn. Constant, a. 382 (v. supra p. 21). « Cf. Ac 7, 58. s Cf. Gal 6,17. Firft Conned of Constantinople — 381 * 25 A letter of the bishops gathered in Constantinople1 To the most honoured lords and most reverend brethren and fellow-ministers, Damasus, Ambrose, Britton, Valerian, Acholius, Anemius, Basil, and the rest of the holy bishops who met in the great city of Rome: the sacred synod of orthodox bishops who met in the great city of Constantinople sends greetings in the Lord. It may well be unnecessary to instruct your reverence by describing the many sufferings that have been brought upon us under Arian domination, as if you did not know already. Nor do we imagine that your piety considers our affairs so trivial that you need to learn what you must be suffering along with us. Nor were the storms which beset us such as to escape your notice on grounds of insignificance. The period of persecution is still recent and ensures that the memory remains fresh not only among those who have suffered but also among those who have through love made the lot of those who suffered their own. It was barely yesterday or the day before that some were freed from the bonds of exile and returned to their own churches through a thousand tribulations. The remains of others who died in exile were brought back. Even after their return from exile some experienced a ferment of hatred from the heretics and under­ went a more cruel fate in their own land than they did abroad, by being stoned to death by them in the manner of the blessed Stephen2. Others were torn to shreds by various tortures and still carry around on their bodies the marks of Christ’s wounds and bruises3. Who could number the financial penalties, the fines ' Namely the synod of Constantinople in 382 (see above p. 21). 2 See Ac 7, 58. 3 See Gal 6, 17. 26 s ίο is 20 25 μ 35 «ο <5 Canalium ComtaMtinopolitAnum 1 —3Λ7 δέ ζημίας καί προστιμήσεις πόλεων, singulorumque confiscationes et καί τάς τών καθ’ ένα δημεύσεις καί machinamina, iniurias atque vincu­ συσκευάς καί ύβρεις καί δεσμωτήρια la, quis numerare valebit ad singula? τίς αν έξαριθμήσασθαι δύναιτσ; Omnes enim tribulationes vere su­ πάσαι γάρ όντως έφ’ ήμάς αί θλίψεις per nos multiplicatae sunt ultra nu­ έπληθύνθησαν ύπέρ αριθμόν, ϊσως μέν merum. Juste quidem, quoniam έπειδή δίκας αμαρτημάτων έτίναμεν, valde peccavimus. Aut certe clemens ίσως δέ καί τοΰ φιλανθρώπου θεού διά Dominus passionum multitudine τοϋ πλήθους τών παθημάτων ήμάς nos voluit exercere. γυμνάζοντος. Propter haec itaque gratias. Deo Τούτων μέν ούν τώ θεώ χάρις, δς καί διά τοσούτων θλίψεων τούς referimus: quia et per tantas tribu­ έαυτοϋ δούλους έπαίδευσε, καί κατά lationes servos corripit suos, et τό πλήθος τών οίκτιρμών αύτοϋ secundum multitudinem misera­ πάλιν έξήγαγεν ήμάς εις άναψυχήν1 · tionum suarum deduxit nos rursus ήμϊν δέ μακράς Ιδει σχολής καί ad refrigerium1. Nobis itaque tem­ πολλοϋ χρόνου καί πόνου πρός τήν pus et labor maximus necessarius τών έκκλησιών έπανόρθωσιν, ϊν* fuit, quatenus emendatio proveniret ώσπερ έκ μακράς αρρώστιας ταϊς ecclesiarum ; ut, tanquam pro longa κατά μικρόν έπιμελείαις τό σώμα aegritudine, diligentia paulatim ad­ τής εκκλησίας έκνοσηλεύοντες, πρός hibita, priscam pietatis redderet τήν άρχαίαν τής εύσεβείας ύγιείαν sanitatem. Hoc etenim modo puta­ έπαναγάγωμεν. Καί γάρ εί τα μάλιστα bimur persecutionibus acerrimis li­ δοκοϋμεν τής τών διωγμών άπηλλά- berari, et ecclesias, longo tempore χθαι σφοδρότητος καί τάς έκκλησίας ab haereticis detenta, denuo repa­ χρονίως παρά τών αιρετικών κατασχε- rare. Verumtamen graves adhuc no­ θείσας άρτίως άνακομίζεσθαι, πλήν bis sunt lupi, qui postquam de cau­ αλλά βαρείς ήμϊν οι λύκοι καί μετά lis expulsi sunt, ex ipsis pascuis oves τό τής μάνδρας έξωσθήναι κατά τάς abripiunt: collectas facere conten­ νάπας τά ποίμνια διαρπάζοντες, dentes, populos commoventes, et άντισυνάξεις τολμώντες, δήμων in nullo segnes ad ecclesiae laesi­ κινοϋντες έπαναστάσεις, όκνοΰντες onem. Erat itaque, sicut diximus, ούδέν είς τήν τών έκκλησιών βλάβην necessarium huic operi tempus. ήν μέν ούν, δπερ είρήκαμεν, άναγκαϊον πλείονα ήμάς προσασχολ.ηθήναι χρόνον. Quia tamen fraternam circa nos Επειδή μέντοι τήν αδελφικήν περί ήμάς αγάπην έπιδεικνύμενοι, σύνοδον charitatem ministrantes, synodum έπί τής 'Ρώμης θεού βουλήσει in Romana urbe Dei voluntate fe­ συγκροτοϋντες καί ημάς ώς οικεία cistis, et nos illic tanquam membra μέλη προσεκαλέσασθε διά τών τοϋ propria, litteris Deo amabilis prin­ θεοφιλεστάτου βασιλέως γραμμάτων, cipis evocastis; ut quoniam tunc ϊν’ έτϊβιδή τότε τάς θλίψεις μόνοι ad tribulationes soli sumus addicti, κατεδικάσθημεν, νΰν έν τή τών nunc sub imperatorum pia concor­ αύτοκρατόρων περί τήν εύσέβειαν dia non sine nobis regnaretis; sed 1 Cf. Ps 65,12. .· * 26 First Council of Constantinople — 381 imposed on cities, the confiscations of individual property, the plots, the out­ rages, the imprisonments? Indeed all our afflictions increased beyond number: perhaps because we were paying the just penalty for our sins; perhaps also because a loving God was disciplining us by means of the great number of our sufferings. So thanks be to God for this. He has instructed his own servants through the weight of their afflictions, and in accordance with his numerous mercies he has brought us back again to a place of refreshment1. The restoration of the churches demanded prolonged attention, much time and hard work from us if the body of the church which had been weak for so long was to be cured completely by gradual treatment and brought back to its original soundness in religion. We may seem on the whole to be free from violent persecutions and to be at the moment recovering the churches which have long been in the grip of the heretics. But in fact we are oppressed by wolves who even after expulsion from the fold go on ravaging the flocks up and down dale, making so bold as to hold rival assemblies, activating popular uprisings and stopping at nothing which might harm the churches. As we have said, this made us take a longer time over our affairs. But now you have shown your brotherly love for us by convoking a synod in Rome, in accordance with God’s will, and inviting us to it, by means of a letter from your most God-beloved emperor, as if we were limbs of your very own, so that whereas in the past we were condemned to suffer alone, you should not now reign in isolation from us, given the complete agreement of the emperors in » 1 See Ps 65, 12. 27 Ccnaiutm Ctuutentûtopolitfi I — 3SI πήσαντες· St’ ών καί τήν ήμετέραν προαίεεσιν ειρηνικήν ούσαν καί σκο­ πόν ένώσεως έχουσαν έπιδείκνυμεν, καί τόν ζήλον ήμών τόν ύπέρ τής s υγιούς πίστεως φανερόν ποιοΰμεν. 'Ημείς γάρ είτε διωγμούς είτε θλίψεις είτε βασιλείους άπειλάς είτε τάς τών αρχόντων ωμότητας είτε τινά πειρασμόν έτερον παρά τών αίρετικών 10 ύπεμείναμεν, ύπέρ τής ευαγγελικής πίστεως τής έν Νικαία τής Βιθυνίας παρά τών τιη' πατέρων κυρωθείσης ύπέστημεν ταύτην γάρ καί ύμϊν καί ήμΐν καί πάσι τοϊς μή διαστρέφουσι 15 τόν λόγον τής άληθοϋς πίστεως συναρέσκειν |δεϊ [ήν μόλις ποτέ] πρεσβυτάτην τε ούσαν καί ακόλουθον τώ βαπτίσματι, καί διδάσκουσα'; ημάς πιστεύειν εις τό όνομα τοΰ πατρός καί τοϋ υίοΰ καί τοϋ άγιου πνεύματος, δηλαδή θεότητος καί δυνάμεως καί ούσίας μιας τοΰ πατρός καί τοΰ υίοΰ καί τοΰ αγίου πνεύματος πιστευομένης, όμοτίμου τε άξίας καί συναϊδίου τής βασιλείας, έν τρισί τελειοτάταις ύποστάσεσιν, ήγουν τρισί τελείοις προσώποις, ώς μήτε τήν Σαβελλίου νόσον χώραν λαβεϊν συγχεομένων τών ύποστάσεων είτ’ ούν τών ιδιοτήτων άναιρουμένων, μήτε μην τήν εύνομιανών καί άρειανών καί πνευματομάχων βλασφημίαν ίσχύειν, τής ούσίας ή τής φύσεως ή τής θεότητος τεμνομένης καί τή άκτίστω καί όμοουσίω καί συναιδίω τριάδι μεταγενέστερος τινός ή κτι­ στής ή έτεροουσίου φύσεως έπαγομένης. Καί τόν τής ένανθρωπήσεως δέ τοΰ κυρίου λόγον άδιάστροφον σώζομεν, ούτε άψυχον ούτε άνουν ή άτελή τήν τής σαρκός οικονομίαν παραδεχόμενοι, ολον δέ είδότες τέλειον μέν πρό αίώνων όντα θεόν λόγον, τέλειον δέ άνθρωπον έπ’ έσχατων τών 45 ήμερών διά την ήμετέραν σωτηρία'; γενόμενον. quem pro saluberrima fide gerimus, indicamus. Nos etenim persecutiones, sive tribulationes, sive minas imperiales, sive crudelitates iudicum, sive quas­ libet alias tentationes haereticorum, libenter sustinuimus pro evangelica fide, quae in Nicaea Bithyniae a tre­ centis decem et octo patribus robo­ rata dignoscitur. Hanc enim et vo­ bis, et nobis, et omnibus qui non subvertunt verbum verae fidei, complacere confidimus, quam sci­ mus antiquissimam exsistere, et se­ quacem baptismatis, docentemque nos credere in nomine Patris, et Filii, et Spiritus sancti. Divinitatem quippe, et virtutem, atque substan­ tiam unam Patris, et Filii, et Spiri­ tus sancti credimus, et aequalem honorem ac dignitatem, et imperi­ um coaeternum, in tribus perfectis­ simis subsistentiis, seu tribus per­ fectis personis; ut neque sabellini languor habeat locum confusione subsistentiarum aut peremptione proprietatum; neque eunomianorum, et arianorum, et pneumatomachorum, id est Spiritui resisten­ tium, blasphemia praevaleat; sub­ stantia videlicet secundum illos, aut natura, aut divinitate divisa, et increatae consubstantiali, et coaeter­ nae Trinitati postrema quaedam vel creata, vel alterius substantiae na­ tura detur. Inhumanationis vero Christi sermonem sine aliqua vio­ latione servamus, neque sine anima, neque sine mente, aut imperfectam carnis dispensationem suscipientes; sed totum scientes perfectum qui­ dem ante saecula exsistere Dei Ver­ bum, perfectum vero hominem in novissimo dierum propter nostram salutem factum. Pint Council of Connantinoplc — 3Η! * 28 our intentions are peaceful and have unity as their goal. We also want to make clear that what we are zealously seeking is sound faith. What we have undergone — persecutions, afflictions, imperial threats, cruelty from officials, and whatever other trial at the hands of heretics — we have put up with for the sake of the gospel faith established by the 318 fathers at Nicaea in Bithynia. You, we and all who are not bent on subverting the word of the true faith should give this creed our approval. It is the most ancient and is consistent with our baptism. It tells us how to believe in the name of the Father and of the Son and of the holy Spirit: believing also, of course, that the Father, the Son and the holy Spirit have a single Godhead and power and substance, a dignity deserving the same honour and a co-eternal sovereignty, in three most perfect hypostases, or three perfect persons. So there is no place for Sabellius’s diseased theory in which the hypostases are confused and thus their proper characteris­ tics destroyed. Nor may the blasphemy of Eunomians and Arians and Pneumatomachi prevail, with its division of substance or of nature or of Godhead, and its introduction of some nature which was produced subsequently, or was created, or was of a different substance, into the uncreated and consubstantial and co-eternal Trinity. And we preserve undistorted the accounts of the Lord’s taking of humanity, accepting as we do that the economy of his flesh was not soulless nor mindless nor imperfect. To sum up, we know that he was before the ages fully God the Word, and that in the last days he became fully man for the sake of our salvation. 29 Concilium Conaantinopolitanum 1 — 38/ Τά μέν ούν κατά την πίστιν την παρ’ ήμών άνυποστόλως κηρυττομένην ώς έν κεφαλαίω τοιαΰτα' περί ών καί επί πλεϊον ψυχαγωγηθήναι δυνήσεσθε, τώ τε έν ’Αντιόχεια τόμω παρά της έκεϊ συνελθούσης συνόδου γεγενημένω καταξιώσαντες έντυχεΐν καί τω πέρυσιν έν Κωνσταντινουπόλει παρά τής οικουμενι­ κής έκτεθέντι συνόδου, έν οϊς πλατύτερον την πίστιν ώμολογήσαμεν καί των έναγχος καινοτομηθεισών αιρέσεων αναθεματισμόν έγγραφον πεποιήκαμεν. Περί δέ των οικονομιών των κατά μέρος έν ταϊς έκκλησίαις παλαιός τε, ώς ϊστε, θεσμός κεκράτηκε καί των έν Νικαία άγίων πατέρων ορος, καθ’ έκάστην έπαρχίαν τούς τής έπαρχίας καί, εϊπερ εκείνοι βούλοιντο, σύν αύτοϊς τούς όμόρους πρός τό συμφέρον ποιεϊσθαι τάς χειροτονίας· οϊς άκολούθως τάς τε λοιπάς έκκλη­ σίας παρ’ ήμϊν οίκονομεϊσθαι γινώσκετε καί των έπισημοτάτων έκκλησιών άναδεδεΐχθαι τούς Ιερείς. "Οθεν τής μέν έν Κωνσταντινουπόλει νεοπα­ γούς, ώς άν είποι τις, έκκλησίας, ήν ώσπερ έκ στόματος ζέοντος1 τής των αιρετικών βλασφημίας ύπόγυον έξηρπάσαμεν διά τών οίκτιρμών τοΰ θεού, τον αίδεσιμώτατον καί θεοφιλέστατον Νεκτάριον έπίσκοπον κεχειροτονήκαμεν έπί τής οικουμενικής συνόδου μετά κοινής όμονοίας, ύπ’ οψεσι καί τοΰ Οεοφιλεστάτου βασιλέως Θεοδοσίου παντός τε τοΰ κλήρου καί πάσης έπιψηφίζομενης τής πόλεως· τής δέ πρεσβυτάτης καί όντως άποστολικής έκκλησίας τής έν Άντιοχεία τής Συρίας, έν ή πρώτη τό τίμιον τών χριστιανών έχρημάτισεν όνομα, τόν αίδεσιμώτατον καί θεοφιλέστατον έπίσκοπον Φλαβιανόν οΐ τε τής έπαρχίας καί τής ανατολικής ‘ Cf. Ps2t,22. Igitur quae de fide a nobis aperte praedicantur, velut in summa haec esse noscuntur: de quibus amplius instrui poteritis, si et tomum in Antiochia factum a synodo ibi con­ stituta dignemini legere, et quod anno superiori in Constantinopoli ab universali synodo cognoscitur esse prolatum : in quibus latius fidem professi sumus, ct contra novitates haeresum nuper exortas anathemata ex scripto protulimus. De dispensationibus autem parti­ cularibus ecclesiarum antiqua, sicuti nostis, sanctio tenuit, et definitio sanctorum patrum in Nicaea con­ venientium: secundum unamquam­ que provinciam, et si pontifices voluerint, ut cum eis vicini propter utilitatem celebrent ordinationes; quibus rebus consequenter et caeteras ecclesias apud nos aedificari cognoscite, et insignium ecclesiarum haec approbasse sacerdotes. Porro Constantinopolitanae urbis novel­ lam, ut ita dicamus, ecclesiam, velut ex ore leonis1 haereticis suffossam blasphemiis abstraximus; et per misericordias Dei reverendissimum et Deo amabilem Nectarium epi­ scopum ordinavimus coram uni­ versali concilio cum communi con­ cordia, sub aspectu etiam Deo ama­ bilis imperatoris Theodosii, univer­ sique cleri, cuncta decernente pari­ ter civitate. In seniore autem et vere apostolica ecclesia Antiochiae Sy­ riae, in qua prius venerabile Christi­ anorum appellatum est nomen, re­ verendissimum et Deo amabilem episcopum Flavianum, de universa provincia ct orientali dioecesi con­ currentes, regulariter ordinarunt, 5 10 15 20 25 30 35 40 45 First Council of Constantinople — 381 * 29 So much, in summary, for the faith which is openly preached by us. You can take even more heart concerning these matters if you think fit to consult the tome that was issued in Antioch by the synod which met there as well as the one issued last year in Constantinople by the ecumenical synod. In these documents we confessed the faith in broader terms and we have issued a written condemna­ tion of the heresies which have recently erupted. With regard to particular forms of administration in the churches, ancient custom, as you know, has been in force, along with the regulation of the saintly fathers at Nicaea, that in each province those of the province, and with them — should the former so desire — their neighbours, should conduct ordinations as need might arise. Accordingly, as you are aware, the rest of the churches are administered, and the priests [= bishops] of the most prominent churches have been appointed, by us. Hence at the ecumenical council by common agreement and in the presence of the most God-beloved emperor Theodosius and all the clergy, and with the approval of the whole city, we have ordained the most venerable and God-beloved Nectarius as bishop of the church newly set up, as one might say, in Constantinople — a church which by God’s mercy we just recently snatched from the blasphemy of the heretics as from the lion’s jaws'. Over the most ancient and truly apostolic church at Antioch in Syria, where first the precious name of “Christians” came into use, the provincial bishops and those of the diocese of the East came together and canonically ordained the most venerable and God-beloved Flavian as bishop with the consent of the whole 1 See Ps 21, 22. 30 5 10 15 30 30 35 Concilium Confbuitmopoatdnitm I — 381 διοικήσεως συνδραμόντες κανονικός έχειροτόνησαν, τάσης συμψήφου της έκκλησίας ώσπερ διά μιας φωνής τόν άνδρα τιμησάσης· ηνπερ ένθεσμον χεϊροτονίαν έδέξατο καί τό της συνό­ δου κοινόν της δέ γε μητρός άπασων των έκκλησιών της έν Ίεροσολύμοις τόν αιδεσιμότατον καί θεοφιλέστατων Κύριλλον επίσκοπον είναι γνωρίζομεν, κανονικός τε παρά των της επαρχίας χειροτονηθέντα πάλαι καί πλεϊστα προς τούς άρειανούς έν διαφόροις χρόνοις άθλήσαντα. Οίς ώς ένθέσμως καί κανονικός παρ’ ήμΐν κεκρατηκόσι καί τήν ύμετέραν συγχαίρειν παρακαλοϋμεν εύλάβειαν, της πνευματικής μεσιτευούσης άγάπης, καί τοϋ κυριακοϋ φόβου πάσαν μέν καταστέλλοντος άνθρωπίνην προσπάθειαν, την δέ των έκκλησιών οικοδομήν προτιμοτέραν ποιοϋντος τής πρός τον καθ’ ένα συνήθειας ή χάριτος· οΰτω γάρ τοϋ τε τής πίστεως συμφωνηθέντος λόγου καί τής χριστιανικής κυρωθείσης έν ήμϊν άγάπης, παυσόμεθα λέγοντες τό παρά των άποστόλων κατεγνωσμένον" ‘έγω μεν είμι Παύλου, εγώ δέ Άπολλώ, έγώ δέ Κηφά’1, πάντες δέ Χριστού φανέντες, δς έν ήμϊν ού μεμέρισται2, θεού δέ καταξιοϋντος, άσχιστον τό σώμα της έκκλησίας τηρήσομεν καί τό βήματι τοϋ κυρίου μετά παρρησίας παραστησόμεθα3. 1 1 Cor 1,12. 1 Cf. 1 Cor 1,13. omni ecclesia pariter decernente, et quasi sub una voce hunc honorante virum. Quam ordinationem, tanquam legalem suscepit commune concilium. In matre vero cuncta­ rum ecclesiarum Hierosolymis con­ stituta, reverendissimum et Deo amabilem Cyrillum episcopum esse significamus; qui regulariter olim a provincialibus ordinatus, plurima propter arianos diversis temporibus certamina passus est. His igitur tam legaliter et cano­ nice apud nos gestis, etiam ve­ stram reverentiam congaudere de­ poscimus, spirituali intercedente dilectione, et timore dominico, per quae humana removetur offensio et ecclesiarum aedificatio praepo­ nitur universis. Sic etenim verbo fidei concordante, et Christiana in nobis charitate firmata, cessavi­ mus dicere quod reprehendebat Apostolus: Ego quidem sum Pauli, First Council of Comtaniinopk — 381 * 30 church, as though it would give the man due honour with a single voice. The synod as a whole also accepted that this ordination was legal. We wish to inform you that the most venerable and God-beloved Cyril is bishop of the church in Jerusalem, the mother of all the churches. He was canonically ordained some time ago by those of the province and at various times he has valiantly combatted the Arians. We exhort your reverence to join us in rejoicing at what we have legally and canonically enacted. Let spiritual love link us together, and let the fear of the Lord suppress all human prejudice and put the building up of the churches before individual attachment or favour. In this way, with the account of the faith agreed between us and with Christian love established among us, we shall cease to declare what was condemned by the apostles, “I belong to Paul, I to Apollo, I to Cephas”1; but we shall all be seen to belong to Christ, who has not been divided up among us2; and with God’s good favour, we shall keep the body of the church undivided, and shall come before the judgment-seat of the Lord with confidence3. ego vero Apollo, ego autem Cepbaex; dum omnes videlicet appareamus Christi, qui in nobis divisus non est2. Et si sine schismate corpus ecclesiae, Deo adiuvante, servemus, cum fiducia ante Domini tribunal astabimus3. ’ Cf. Rm 14,10. ' 1 Cor 1, 12. 2 See 1 Cor 1, 13. 3 See Rm 14, 10. 31 Concilium ConstMitinopolitanum I — 381 ΚΑΝΟΝΕΣ CANONES A Περί τού μένειν τά έν Νίκαιά νενομοθετημένα ασάλευτα καί περί αναθεματισμού αιρετικών I Μή άθετεϊσθαι τήν πίστιν τών άγιων πατέρων τών έν ΝικαΙα τής Βιθυ­ νίας συνελθόντων, αλλά μένειν έκείνην κυρίαν, καί άναθεματισθήναι πά­ σαν αϊρεσιν, καί ίδικώς τήν τών ευνομιανών ήγουν άνομοίων, καί τήν τών άρειανών εϊτουν εύδοξιανών, και τήν τών ήμιαρείων εϊ­ τουν πνευματομάχων, καί τήν σαβελλιανών καί τήν μαρκελλιανών καί τήν φωτεινιανών καί τήν άπολλιναριανών. Β Περί τής καθ’ έκάστην διοίκησιν εύταξίας, καί τών όφειλομένων Αίγυπτίοις καί Άντιοχεϋσι καί Κωνσταντινουπολίταις ταϊς μεγάλαις πόλεσι πρεσβειών, καί ότι ού δει έπίσκοπον άλλοτρία έκκλησία έπιβαίνειν1 Τούς ύπέρ διοίκησιν έπισκόπους ταϊς ύπερορίοις έκκλησίαις μή έπιβαίνειν μηδέ συγχέειν τάς έκκλησίας, άλλά κατά τούς κανόνας τδν μέν Αλε­ ξάνδρειάς έπίσκοπον τά έν Αίγύπτω μόνον οίκονομεϊν, τούς δέ τής άνατολής έπισκόπους τήν άνατολήν μό­ νην διοικεΐν, φυλαττομένων τών έν τοϊς κανόσι τοΐς κατά Νίκαιαν πρε­ σβειών τή Άντιοχέων έκκλησία, καί τούς τής ’Ασιανής διοικήσεως έπι­ σκόπους τά κατά τήν ’Ασιανήν μό­ νην οίκονομεϊν, καί τούς τής Ποντι­ κής τά τής Ποντικής μόνον, καί τούς τής Θρακικής, τά τής Θρακικής μό­ νον άκλήτους δέ έπισκόπους ύπέρ διοίκησιν μή έπιβαίνειν έπί χειροτο- Ut ta quae apud Nicatam comtituta cunt, immota permaneant, et de anathematizandis haereticis Non rescindendam fidem patrum trecentorum decem et octo, qui apud 5 Nicaeam Bythiniae convenerunt, sed manere eam firmam et stabilem, anathematizandum omnem haeresem, et specialiter eunomianorum vel anomianorum et arianorum vel 10 eudoxianorum et machedonianorum vel Spiritui sancto resistentium et sabellianorum et marcellianorum et photinianorum et apollinarianorum. 15 II De dispositione singularum dioeceseon, ei de privi­ legiis quae Alexandrinis, Antbiocenis Constantinopolitanisque debentur' Qui sunt super dioecesin episcopi, nequaquam ad ecclesias, quae sunt extra terminos sibi praefixos, acce­ dant nec eas hac praesumptione con- 25 fundant, sed iuxta canones Alexan­ drinus antistes quae sunt in Aegypto regat solummodo. Et orientis epi­ scopi orientem tantum gubernent servatis privilegiis, quae Nicaenis 30 canonibus ecclesiae Anthiocenae tri­ buta sunt. Asianae quoque dioeceseos episcopi ea solum quae sunt in dioecesi Asiana dispensent. Necnon et Ponti episcopi ea tantum 35 quae sunt in Ponto, et Thraciarum, quae in Thraciis sunt, gubernent. Non vocati autem episcopi ultra 1 Cf. conc. Nie. I, cc. 6, 7 (v. supra p.9); Can. ap. 14, 34, 35 (CSP 14,24); cone. Antioch. (341), c. 9 (CSP 110-111); conc. Sard. (342/343), cc. 3,11,12 (CSP 162-163,175-178). lirst Council of Constantinople — 381 * 31 CANONS 1 On the continuing validity of the deaecs passed at Nicaea and on the anathematizing of heretics The profession of faith of the holy fathers who gathered in Nicaea in Bithynia is not to be abrogated, but it is to remain in force. Every heresy is to be anathema­ tised and in particular that of the Eunomians or Anomoeans, that of the Arians or Eudoxians, that of the Semi-Arians or Pneumatomachi, that of the Sabellians, that of the Marccllians, that of the Photinians and that of the Apollinarians. 2 On the proper order to be kept in each diocese, on the privileges due to the great cities of the Egyptians, the Antiochenes and Constantinopohtans, and that a bishop should not intrude in another church1 Diocesan bishops are not to intrude in churches beyond their own boundaries, nor are they to confuse the churches: but in accordance with the canons, the bishop of Alexandria is to administer affairs in Egypt only; the bishops of the East are to manage the East alone (whilst safeguarding the privileges granted to the church of the Antiochenes in the Nicene canons); and the bishops of the Asian diocese are to manage only Asian affairs; and those in Pontus only the affairs of Pontus; and those in Thrace only Thracian affairs. Unless invited, bishops are not to go outside their diocese to perform an ordination or any other 1 See council of Nicaea I, canons 6, 7 (see above p. 9); Apostolic canons 14, 34,35 (CSP 14,24; trans. Percival 594, 596); council of Antioch (341), canon 9 (CSP 110-111 ; trans. Percival 112); council of Sardica (342/343), canons 3, 11, 12 (CSP 162-163, 175-178; trans. Percival 416— 417, 425-427). 32 Concilium Constantuiopolitanum 1 — 38! via ή τισιν άλλαις οίκονομίαις έκκλη- suam dioecesim non accedant prop­ 10 σιαστικαϊς. Φυλαττομένου δέ του γεγραμμένου περί των διοικήσεων κανόνας εϋδηλον, ώς τά καθ’ έκάστην έπαρχίαν ή τής επαρχίας σύ­ νοδος διοικήσει, κατά τά έν Νίκαια ορισμένα. Τάς δέ έν τοΐς β-αρβαρικοΐς έΟνεσι τοϋ Οεοϋ έκκλησίας οίκονομεΐσθαι χρή κατά τήν κρατήσασαν έπί των πατέρων συνήθειαν. ter ordinationes faciendas vel prop­ ter alias dispensationes ecclesiasti­ cas. Servata vero quae scripta est de gubernationibus regula manifestum est, quod illa, quae sunt per unam­ quamque provinciam, provinciae synodus dispenset, sicut Nicaeno constat decretum esse concilio. Ecclesias autem Dei in barbaricis gentibus constitutas gubernari con­ venit iuxta consuetudinem, quae est patribus instituta. III 15 Γ Περί τοϋ μετά τόν 'Ρώμης ότι δεύτερος ό Κωνσταντινουπόλεως 5 Τόν μέντοι Κωνσταντινουπόλεως έπίσκοπον έχειν τά πρεσβεία τής τι­ μής μετά τόν 'Ρώμης έπίσκοπον διά το είναι αύτήν νέαν 'Ρώμην. Verumtamen Constantinopolitanus episcopus habeat honoris prima­ tum praeter Romanum episcopum, propterea quod urbs ipsa sit iunior Roma. Δ Περί τής κατά Μάξιμον άθέσμου χειροτονίας IV 20 25 30 35 Ul secundus post Romanum episcopum Constantinopolis episcopus sit De inlicita .Maximi ordinatione Περί Μαξίμου τοϋ κυνικοϋ καί τής κατ’ αύτον άταξίας τής έν Κωνσταντινουπόλει γενομένης, ώστε μήτε Μάξιμον έπίσκοπον γενέσθαι ή είναι, μήτε τούς παρ’ αύτοϋ χειροτονηθέντας hi οιωδήποτε βαθμώ κλήρου, πάντων καί των περί αύτόν καί των παρ’ αύτοϋ γενομένων άκυρωθέντων. De Maximo cynico et eius inordi­ nata constitutione, quae Constantinopoli facta est, placuit neque Maxi­ mum episcopum fuisse vel esse nec eos, qui ab ipso in quolibet gradu clerici sunt ordinati, cum omnia, quae ab eodem perpetrata sunt, in irritum deducta esse videantur. Ε Περί τοϋ ότι ό των δυτικών τόμος ευδεκτος V Quod tomus occidentalium de bcmousio recipiatur Περί τοϋ τόμου των δυτικών1, καί τούς έν Άντιοχεία άπεδεξάμεθα τούς μίαν δμολογοϋντας πατρύς καί υίοϋ καί άγιου πνεύματος τήν θεότητα. De libello occidentalium1: etiam eos suscipimus qui Antiochiae unam Patris et Filii et Spiritus sancti deitatem confitentur. 1 Qui nobis non pervenit: probabiliter causam Paulini Antiocheni defenderat. hint Council of Constantinople — 381 * 32 ecclesiastical business, if the letter of the canon about dioceses is kept, it is clear that the provincial synod will manage affairs in each province, as was decreed at Nicaea. But the churches of God among barbarian peoples must be administered in accordance with the custom in force at the time of the fathers. 3 That the bishop of Constantinople comes second to the bishop of Rome Because it is new Rome, the bishop of Constantinople is to enjoy the privileges of honour after the bishop of Rome. 4 On the illicit ordination of Maximus Regarding Maximus the Cynic and the disorder which surrounded him in Constantinople: he never became, nor is he, a bishop; nor are those ordained by him clerics of any rank whatsoever. Everything that was done both to him and by him is to be held invalid. 5 On the acceptability of the Tome of the Westerns Regarding the Tome of the Westerns1 : we have also recognised those in Antioch who confess a single Godhead of Father and Son and holy Spirit. 1 This tome has not survived; it probably defended Paul of Antioch. 33 Canalium Conctantinopoliinneun I — 381 Z VI ΙΙερί των όφειλόντων δεκτών είναι εις κατηγορίαν επισκόπων ή κληρικών1 Επειδή πολλοί τήν εκκλησιαστικήν ευταξίαν συγχεΐν καί άνατρέπειν βουλόμενοι, φιλέχθρως καί συκοφαντικώς αιτίας τινάς κατά τών οίκονομούντων τάς εκκλησίας ορθοδόξων έπισκόπων συμπλάσσουσιν, ούδέν έτερον ή χραίνειν τάς τών Ιερέων ύπολήψεις καί ταραχάς τών είρηνευόντων λαών κατασκευάζειν έπιχειροϋντες, τούτου ένεκεν ήρεσε τη αγία συνόδω τών έν Κωνσταντινουπόλει συνδραμόντων έπισκόπων μή άνεξετάστως προσίεσθαι τούς κατη­ γόρους, μηδέ πάσιν έπιτρέπεσθαι τάς κατηγορίας ποιεϊσθαι κατά τών οίκονομούντων τάς εκκλησίας, μηδέ μήν πάντας άποκλείειν, άλλ’ εί μεν τις οίκείαν μέμψιν, τοϋτ’ έστιν ιδι­ ωτικήν, έπαγάγοι τώ έπισκόπω, ώς πλεσνεκτηθείς ή άλλο τι παρά τό δίκαιον παρ’ αύτοϋ πεπονθώς, έπί τών τοιούτων κατηγοριών μή έξετάζεσθαι μήτε τό πρόσωπον του κατηγορουμένου μήτε τήν θρη­ σκείαν' χρή γάρ παντί τρόπω τό τε συνειδός τού επισκόπου έλεύθερον είναι και τόν άδικεϊσθαι λέγοντα, οίας άν εϊη θρησκείας, τών δικαίων τυγχάνειν. El δέ εκκλησιαστικόν εϊη τό έπιφερόμενον έγκλημα τω έπι­ σκόπω, τότε δοκιμάζεσθαι χρή τών κατηγορούντων τά πρόσωπα, ΐνα πρώτον μέν αίρετικοΐς μή έξη κα­ τηγορίας κατά τών ορθοδόξων έπι­ σκόπων ύπέρ έκκλησιαστικών πραγ­ μάτων ποιεϊσθαι' (αιρετικούς δέ λέγομεν τούς τε πάλαι της έκκλησίας άποκηρυχθέντας καί τούς μετά τού­ τα ύφ’ ήμών άναθεματισθέντας, πρός δέ τούτοις καί τούς τήν πίστιν μέν Qtdna/re ad accxsaticnem contra tpiicopor vol flcricox recipiendi tint1 Quoniam multi ecclesiasticum ordi­ nem confundere et subvertere volentes, inimice et sycophantice ad­ versus orthodoxos episcopos, qui ecclesias administrant, accusationes quasdam contingunt, nihil aliud quam sacerdotum bonam existimationem contaminare et in pace de­ gentium populorum tumultus con­ citare conantes; ea de causa placuit sanctae synodo episcoporum qui Constantinopoli convenerunt, nec sine discussione admittere accusa­ tores, nec omnibus eorum, qui ecclesias administrant, accusationes permittere, nec omnes excludere; sed si quis propriam quidem querelam, id est privatam, intendat epi­ scopo, ut detrimento aliquo, vel iniuria aliqua ab ipso affectus, in eiusmodi accusationibus nec accusa­ toris personam, nec religionem examinari. Oportet enim episcopi con­ scientiam esse omnibus modis libe­ ram, et eum qui sibi iniuriam fac­ tam esse dicit, cuiuscumque sit religionis, ius suum consequi. Si autem sit crimen ecclesiasticum, quod episcopo intenditur, tunc exa­ minari personas accusatorum; ut primum quidem haereticis non liceat orthodoxos episcopos pro rebus ecclesiasticis accusare; (haereticos autem dicimus et qui olim ab eccle­ sia abdicati sunt, et qui sunt postea a nobis anathematizati ; ad haec au­ tem et eos, qui se sanam quidem fidem confiteri prae se ferunt, avulsi autem sunt et abscissi et adversus canonicos nostros episco- 1 G. Can. ap. 74 (CSP 45-46); cone. Antioch. (341) cc. 12, 14, 15 (CSP 114-116); conc. Sard. (342/343) c. 4 (CSP 163-164); Basilius Caes. c. 1 (CPG 93). s 10 is 20 25 30 35 40 First Council of Constantinople— 381 * 33 6 On those who ought to be allowed to accuse bishops and clerics1 There are many who are bent on confusing and overturning the good order of the church and so fabricate, out of hatred and a wish to slander, certain accusa­ tions against orthodox bishops in charge of churches. Their intention is none other than to blacken priests’ reputations and to stir up trouble among peaceloving laity. For this reason the sacred synod of bishops assembled at Constanti­ nople has decided not to admit accusers without prior examination, and not to allow everyone to bring accusations against church administrators — but with­ out excluding everyone. So if someone brings a private (that is a personal) complaint against the bishop on the grounds that he has been defrauded or in some other way unjustly dealt with by him, in the case of this kind of accusation neither the character nor the religion of the accuser will be subject to examina­ tion. It is wholly essential both that the bishop should have a clear conscience, and that the one who alleges that he has been wronged, whatever his religion may be, should get justice. But if the charge brought against the bishop is of an ecclesiastical kind, then the characters of those making it should be examined, in the first place to stop heretics bringing charges against orthodox bishops in matters of an ecclesiastical kind. (We define “heretics” as those who have been previously banned from the church and also those later anathematised by ourselves: and in addition those who claim to confess a faith that is sound, but who have seceded and hold 1 See Apostolic canons 74 (CSP 45-46; trans. Percival 597); council of Antioch (341), canons 12, 14, 15 (CSP 114-116; trans. Percival 114-115); council of Sardica (342/343), canon 4 (CSP 163-164; trans. Percival 418); Basil of Caesarea, canon 1 (CPG 93; trans. Percival 604). 34 Concilium ConitAnnnopolit.iitum I —.ISI την ύγιή προσποιούμενους όμολογεϊν, άποσχίσαντας δέ καί άντισυνάγοντας τοΐς κοινωνικοϊς ημών έπισκόποις). “Επειτα δέ καί εί τινες τών άπό i τής έκκλησίας έπί αίτίαις τισί προκατεγνωσμένοι είεν καί άποβεβλημένοι ή ακοινώνητοι είτε άπό κλήρου είτε άπό λαϊκού τάγματος, μηδέ τούτοις έςεϊναι κατηγορεϊν επισκό­ 10 που, πριν άν τό οίκεΐον έγκλημα πρό­ τερον άποδύσωνται. ’Ομοίως δέ καί τούς ύπό κατηγορίαν προλαβοϋσαν όντας μή πρότερον είναι δεκτούς εις επισκόπου κατηγορίαν ή έτέρων κλη­ 15 ρικών, πριν άν άθωους έαυτούς τών έπαχθέντων αύτοϊς άποδείξωσιν έγ- 25 30 40 45 pos congregationem faciunt). Prae­ terea autem et si aliqui eorum ab ecclesia ob aliquas causas prius con­ demnati et eiecti vel excommuni­ cat! fuerint, sive ex clero, sive ex laicorum ordine, nec eis licere epi­ scopum accusare, priusquam pro­ prium crimen absterserint. Similiter autem et eos, qui prius rei facti accusatique, non prius ad epi­ scopi vel aliorum clericorum accu­ sationem admitti, quam se obiectorum sibi criminum insontes osten­ derint. Sed si nonnulli nec haeretici, nec excommunicari fuerint, nec pri­ us damnati, vel aliquorum criminum accusati, dicant autem se habere ali­ οετικοί μήτε ακοινώνητοι είεν μήτε quas adversus episcopum crimina­ προκατεγνωσμένοι ή προκατηγορη- tiones, eos iubet sancta synodus pri­ μένοι έπί τισι πλημμελήμασι, λέγοιεν mum quidem apud provinciae epi­ δέ έχειν τίνά έκκλησιαστικήν κατά scopos accusationem persequi et τού έπισκόπου κατηγορίαν, τούτους apud eos probare crimina episcopi, κελεύει ή άγια σύνοδος πρώτον μέν qui aliquarum rerum accusatur; έπί τών της επαρχίας πάντων επι­ quod si evenerit ut provinciales σκόπων ένίστασθαι τάς κατηγορίας episcopi crimina quae episcopo in­ καί έπ’ αύτών έλέγχειν τά έγκλήμα- tentata sunt, corrigere non possint, τα τοΰ έν αίτίαις τισίν έπισκόπου' tunc ipsos accedere ad maiorem sy­ εί δέ συμβή άδυνατησαι τούς έπαρ- nodum dioecesis illius episcopo­ χεώτας προς διόρΟωσιν τών έπι- rum, pro causa convocatorum; et φερομένων έγκλημάτων τώ έπισκό- accusationem non prius intendere, πω, τότε αύτούς προσιέναι μείζονι quam in scriptis aequale periculum συνόδω τών της διοικήσεως έπισκό- sibi statuant, si quidem in rebus exa­ πων έκείνης, ύπέρ της αιτίας τούτης minandis accusatum episcopum ca­ συγκαλουμένων, καί μή πρότερον lumniari convicti fuerint. Si quis ένίστασθαι την κατηγορίαν, πριν έγ- autem iis, quae, ut prius declaratum γράφως αύτούς ίσον αύτοϊς ύποτι- est, decreta fuerunt, contemptis, au­ μήσασθαι κίνδυνον, εϊπερ έν τη τών sus fuerit vel imperatoris aures mo­ πραγμάτων έξετάσει συκοφαντοϋν- lestia afficere, vel saecularium prinτες τόν κατηγορούμενον έπίσκοπον cipum iudicia vel universalem sy­ έλεγχθεΐεν. Εί δέ τις καταφρονήσας nodum perturbare, neglectis dioe­ τών κατά τά προδηλωθέντα δεδογ- cesis episcopis, eum nullo modo esse μένων τολμήσειεν ή βασιλικάς ένο- ad accusationem admittendum, ut χλεϊν άκοάς ή κοσμικών άρχόντων qui canonibus iniuriam fecerit et δικαστήρια ή οίκουμενικήν σύνοδον ecclesiasticum ordinem everterit. ταράσσειν, πάντας άτιμάσας τούς της διοικήσεως έπισκόπους, τόν τοιοϋτον τό παράπαν εις κατηγορίαν μή είναι δεκτόν, ώς καθυβρίσαντα τούς κανόνα' καί τήν έκκλησιαστικήν λυμηνάμενον εύταξίαν. First Council of Constantinople—381 * 34 assemblies in rivalry with the bishops who are in communion with us.) In the second place, persons previously condemned and expelled from the church for whatever reason, or those excommunicated either from the clerical or lay rank, are not to be permitted to accuse a bishop until they have first purged their own crime. Similarly, those who arc already accused are not permitted to accuse a bishop or other clerics until they have proved their own innocence of the crimes with which they are charged. But if persons who are neither heretics nor excommunicates, nor such as have been previously condemned or accused of some transgression or other, claim that they have some ecclesiastical charge to make against the bishop, the sacred synod commands that such persons should first lay the accusations before all the bishops of the province and prove before them the crimes committed by the bishop in the case. If it emerges that the bishops of the province are not able to correct the crimes laid at the bishop’s door, then a higher synod of the bishops of that diocese, convoked to hear this case, must be approached, and the accusers are not to lay their accusations before it until they have given a written promise to submit to equal penalties should they be found guilty of making false accusations against the accused bishop, when the matter is investigated. If anyone shows contempt of the prescriptions regarding the above matters and presumes to bother either the ears of the emperor or the courts of the secular authorities, or to dishonour all the diocesan bishops and trouble an ecumenical synod, there is to be no question whatever of allowing such a person to bring accusations forward, because he has made a mockery of the canons and violated the good order of the church. 35 Cenabum Canitantinopelitanum I —381 Z Περί των προστιθεμένων τη όρθοδοξία πώς αύτούς δεκτέον1 Τούς προστιθεμένους τη όρθοδοξία καί τη μερίδι των σιρζομένων άπό αιρετικών δεχόμεθα κατά την ύποτεταγμένην άκολουθϊαν καί συνήθει­ αν. Άρειανούς μέν καί μακεδονιανούς καί σαββατιανούς καί ναυατιανούς, τούς λέγοντας έαυτούς κα­ θαρούς, καί αριστερούς καί τεσσαρεσκαιδεκατίτας ειτουν τετραδίτας, καί άπολλιναριστάς, δεχόμεθα δί­ δοντας λιβέλλους καί άναθεματίζοντας πάσαν αιρεσιν, μή φρονούσαν ώς φρονεί ή άγία τού θεού καθολική καί άποστοΑίκή έκκλησία' καί σφραγιζομένους, ήτοι χριομενους, πρώ­ τον τώ άγίω μύρω τό τε μέτωπον καί τούς οφθαλμούς καί τάς ρίνας καί τό στόμα καί τά ώτα' καί σφραγίζοντες αύτούς λέγομεν Σφραγίς δω­ ρεάς πνεύματος άγιου. Εύνομιανούς μέντοι, τούς εις μίαν κατάδυσιν βαπτιζομένους, καί μοντανιστάς, τούς ενταύθα λεγομένους Φρύγας, καί σαβελλιανούς, τούς υίοπατορίαν δι­ δάσκοντας καί έτερά τινα χαλεπά ποιούντας, καί τάς άλλος πάσας αι­ ρέσεις, (έπειδή πολλοί είσιν ένταύθα, μάλιστα οί άπό τής Γαλατών χώρας όρμώμενοι), πάντας τούς απ’ αύτών θέλοντας προστίθεσθαι τη όρθοδοξία ώς Έλληνας δεχόμεθα' καί την πρώτην ημέραν ποιούμεν αύτούς χρι­ στιανούς, την δέ δευτέραν κατηχου­ μένους, είτα τη τρίτη έξορκίζομεν αύτούς μετά τού έμφυσαν τρίτον εις τό πρόσωπον και είς τά ώτα' καί ούτω κατηχούμεν αύτούς, καί ποιούμεν χρονίζειν έν τη έκκλησία καί άκροασθαι τών γραφών καί τότε αύτούς βαπτίζομεν. VII reàfiendi lint qui ad rectam fidem accedunt1 Eos qui rectae fidci adiiciuntur, et parti eorum qui ex haereticis servan­ tur, recipimus, secundum subjectam hic consequentiam et consuetudi­ nem. Arianos quidem, et Macedonianos, et Sabbatianos, et Novatianos, qui dicunt se ipsos Catharos et Aristeros (hoc est, mundos, vel sinistros), et Tessaradecatitas, sive Tetraditas, et Apollinaristas reci­ pimus, dantes quidem libellos, et omnem haeresim anathematizantes, quae non sentit ut sancta Dei catho­ lica et apostolica ecclesia ; et signatos, sive unctos primum sancto chrisma­ te et frontem et oculos et nares et os et aures. Et eos signantes dicimus : Signaculum doni Spiritus Sancti. Atqui Eunomianos, qui in unam demersionem baptizantur, et Montanistas, qui hic dicuntur Phryges, et Sabellianos, qui eumdem esse Patrem et Filium opinantur, utrum­ que simul confundentes, et alia gravia et indigna faciunt, et alias omnes haereses (quoniam hic multi sunt haeretici, et maxime qui ex Galatarum regione veniunt) qui­ cumque ex his rectae fidei adscribi volunt, ut Graecos admittimus: et primo quidem die ipsos Christianos facimus; secundo catechumenos; deinde tertio exorcizamus sive adiuramus ipsos, ter simul in faciem eorum et aures insufflando. Et sic eos catechizamus sive initia­ mus, et curamus ut longo tempore versentur in ecclesia, et audiant scripturas; et tunc eos baptizamus. 1 Cf. conc. Nie. I, cc. 8,19 (v. supra pp. 9-10.15); Can. ap. 46, 47, 68 (CSP 31, 42-43); conc. Laod. (325/381), cc. 7, 8 (CSP 133-134); Basilius Caes. cc. 1, 5. 47 (CPG 93, 103, 137). first Council of Constantinople — 381 * 35 7 On how to receive those who embrace orthodoxy1 Those who embrace orthodoxy and join the number of those who are being saved from the heretics, we receive in the following regular and customary manner: Arians, Macedonians, Sabbatians, Novatians, those who call them­ selves Cathars and Aristeri, Quartodecimans or Tetradites, Apollinarians — these we receive when they hand in statements and anathematise every heresy which is not of the same mind as the holy, catholic and apostolic church of God. They are first sealed or anointed with holy chrism on the forehead, eyes, nostrils, mouth and ears. As we seal them we say: “Seal of the gift of the holy Spirit”. But Eunomians, who are baptised in a single immersion, Montanists (called Phrygians here), Sabellians, who teach the identity of Father and Son and make certain other difficulties, and all other sects — since there are many here, not least those who originate in the country of the Galatians — we receive all who wish to leave them and embrace orthodoxy as we do Greeks. On the first day we make Christians of them; on the second catechumens; on the third we exorcise them by breathing three times into their faces and their ears; and thus we catechise them and make them spend time in the church and listen to the scriptures; and then we baptise them. 1 See council of Nicaea I, canons 8, 19 (see above pp. 9-10, 15); Apostolic canons 46, 47, 68 (CSP 31, 42-43; trans. Percival 597-598); council of Laodicea (325/381), canons 7, 8 (CSP 133-134; trans. Percival 127-128); Basil of Caesarea, canons 1, 5, 47 (CPG 93, 103, 137; trans. Percival 604, 607). Ephesus 431 INTRODUCTION Nestorius, who had been condemned in a council at Rome on 11 August 430, asked the emperor Theodosius II to summon this council. The emperor there­ fore decided to summon it together with his co-emperor Valentinian III and with the agreement of Pope Celestine I. Theodosius’s letter of 19 November 430 requested all those who had been summoned to be present at Ephesus on 7 June 431, the feast of Pentecost. On 22 June, however, before the arrival either of the Roman legates or the eastern bishops led by John of Antioch, Cyril of Alexandria began the council. Nestorius was summoned three times but did not come. His teaching was examined and judgment passed upon it, which 197 bishops subscribed at once and others later accepted1. Shortly afterwards John of Antioch and the easterners arrived: they refused communion with Cyril and set up another council. The Roman legates (the bishops Arcadius and Projectus and the priest Philip), on arriving, joined Cyril and confirmed the sentence against Nestorius. Then the council in its fifth session on 17 July excommunicated John and his party2. The documents of the Cyrilline council3, the only one which is ecumenical, are included below and are as follows. 1 ) The central dogmatic act of the council4 is its judgment about whether the second letter of Cyril to Nestorius, or Nestorius’s second letter to Cyril, was in conformity with the Nicene creed, which was recited at the opening of the council’s proceedings. Cyril’s letter was declared by the fathers to be in agreement with Nicaea, Nestorius’s was con­ demned. Both are here printed5. Mention is made of Cyril’s letter in the definition of Chalcedon6.2) The 12 anathemas and the preceding explanatory letter, which had been produced by Cyril and the synod of Alexandria in 430 and sent to Nestorius7, were read at Ephesus and included in the proceedings8. 3) The 1 See E. Gerland — V. Laurent, Corpus notitiarum episcopatuum ecclesiae orientalis graecae, fasc. II, Part II (Council of Ephesus), Kadi-Koey 1936, 36 and 51. 2 ACO I I 3, 24-26. 3 On the teaching of the council: I Ortiz de Urbina, 11 dogma di Efeso, Revue des etudes byzantines 11 (1953) 233-240; H. M. Diepen Douze dialogues de christologie ancienne, Rome 1960, 49-94; and especially A. Grillmeier, Christ in Christian Tradition, London 21975, 443-501. 4 J. Lebon, Autour de la définition de foi au concile d’Ephèse (431), Ephemerides theologicae Lovanienses 8 (1931) 393-412. 5 See below pp. 40-50. For Cyril’s letter: ACO III, 25-28 (Greek text); ACO I V 337-340 (Latin version from the Quesnel collection). For Nestorius’s letter: ACO III, 29-32 (Greek text); ACO I III 23-26 (Latin version of Rusticus). 6 See below p. 85. ACO III, 33-42 (Greek text); ACO I V 236-244 (Latin version of Dionysius Exiguus). 8 See below pp. 50-61. ACO I I 2, 36.26. 3S Council of Ephesus — 43 ! decision about Nestorius9. 4) The letter of the council advising all the bishops, clergy and people about the condemnation of John of Antioch; and some paragraphs dealing with the discipline of the Nestorian party1011 . 5) A decree on 12 the faith, approved in the sixth session on 22 July, which confirmed the Nicene creed, ordered adherence to that alone and forbade the production of new creeds . 6) A definition against the Messalians . 7) A decree about the auton­ omy of the church of Cyprus13. Both councils sent legates to the emperor Theodosius, who approved neither and sent the bishops away14. Nestorius had already been given permission to revisit his monastery at Antioch1’, and on 25 October 431 Maximianus was ordained patriarch at Constantinople16. The decrees of the council were approved by Pope Sixtus III shortly after his own ordination on 31 July 43217*. The reconciliation between the Cyrilline party and the eastern bishops was not easy. In the end, on 23 April 433, Cyril and John of Antioch made peace. John’s profession of faith was accepted by Cyril and became the doctrinal formula of union. It is included here!s, together with Cyril’s letter in which he at some length praises John’s profession and accepts it, adding to it some explana­ tion about his own expressions19; this letter is mentioned in the definition of Chalcedon20. Shortly afterwards, probably in 436, Nestorius was definitely sent into exile by the emperor21. The English translation is from the Greek text, which is the more authorita­ tive version. BIBLIOGRAPHY: H-L 2, 287-377; Percival 191-242; DThC 5 (1918) 137-163; DDrC 5 (1953) 362-364; LThK 3 (-’1959) 923; DHGE 15 (1963) 562-574; NCE 5 (1967) 458-461; 9 See below pp. 61-62. ACO I I 2. 54 (Greek text); ACO I III 82-83 (Latin version of Rusticus). 10 See below pp. 62-64. The paragraphs in question were accepted into the Greek canonical collections as canons 1-6 of the council of Ephesus. We give the text according to the manu­ scripts of the acts of the council: ACO I I 3, 26-28 (in Greek); ACO I IV 242-243 (in Latin, from the collection of the Cassinese monks). 11 See below pp. 64-66. This was received into the canonical collections as canon 7 of the council of Ephesus. We give the text according to the manuscripts of the acts of the council, while omitting the patristic florilegium and also what wras done in connection with the priest Charisius: ACO I I 7, 89 and 105-106 (in Greek); ACO I III 120—121 and 133 (Latin version of Rusticus). On this decree see M. Jugie, Le décret du concile d'Ephèsc sur les formules de foi et la polémique anticatholique en Orient, Echos d’Orient 34 (1931) 257-270. 12 See below pp. 66-67. ACO I I 7, 117-118 (Greek text); ACO I V 354-355 (Latin version from the Winter collection). See below pp. 68-69. ACO I I 7, 122 (Greek text); ACO I V 360 (Latin version from the Winter collection). 14 ACO I I 7, 142. 15 ACO I I 7, 71; see 7, 76ff. 16 Socrates, Historia Ecclesiastica (Church History) 7, 37, 19 (ed. R. Hussey, 2 822) 17 ACO 1 I 7, 144 ff. 18 See below pp. 69-70. The Greek text is in ACO 114, 8-9 (A); 4, 17(B); 7,159 (C); see also ACO I I 7, 70.15-22 (D). We have appended the Latin version of Rusticus, ACO I III 186-187. ” See below pp. 70-74. ACO I I 4, 17-20 (Greek text); ACO I III 189-191 (Latin version of Rusticus). “ See below p. 85. 21 ACO I I 3, 67. Council of Ephesus — 431 39 HC 2 (1980) 103-107; E. Schwartz, Konzilsludien, Strasbourg 1914; id., Neue Aktenstücke Zinn Ephes. Konzil von 431, Abhandl. Bayr. Ak. W. 1920; id., various commentaries in ACO, vol. 1 ; P. Batiffol, Un épisode du tonale d'Ephese (juillet 431) d’après les actes coptes de Bouriant, Mélanges Schlumberger, Paris 1924, 28-39; R. Devreese, Les actes du concile d’Éphèse, Revue des sciences philos, et théol. 18 (1929) 233-242, 408-431; 1. Rucker, Ephesmische Konzilakten in armenisch-georgishcer Übcrheferung, Sitzungsber. Bayr. Ak. W. 1930, 3 (see Orientalia Christiana periodica 1 (1935) 503); id., Rund um das Recht der 20 Ephes. Anklagezitate — aus Nestorius wider Nestorius — im Lichte der synschen Nestonusapologie genannt Liber Heradidis, Ochsenbronn 1930; id., Ephes. Konzilakten in latein. Uberlieferung, ibid. 1931; A. d’Alès, Le dogme d’Éphèse, Paris 1931; A. N. Diamantopoulos, Concilium Ephes, oecum. HI (in Greek), Athens 1933; G. Neyron, S. Cyrille et le concile d’Éphèse, Kyrilliana (Sémin. francise, orient.) Cairo 1947; I. Ortiz de Urbina, Il dogma di Efeso, Revue des études byzantines 11 (1953), 233-240; H. M. Diepen, Douze dialogues de christologie ancienne, Rome 1960, 49-94; P.-Th. Camelot, Éphèse et Chalcédoine, Histoire des conciles 2, Paris 1961; T. Sagi-Bunic, Doannentatio doctrinalis Ephesino-Chalcedonensis, Laurentianum 3 (1962) 499-514; id., "Deus perfectus et homo perfectus”, A concilio Ephesino ad Chalcedonense, Rome 1965; A. Grillmeier, Christ in Christian Tradition, London 21975; A. J. Festugière (ed.), Éphèse et Chalcédoine, actes des conciles, Paris 1982. TEXT AND TRANSLATION 40 10 15 40 Concilium Ephesinum — 4J1 Κυρίλλου έπιστολή δευτέρα πρός Νεστόριον Cyrilli epistula altera ad Nestorium Τώ εύλαβεστάτω καί θεοφιλεστάτω συλλειτουργώ Νεστορίω Κύριλλος έν Κυρίω χαίρειν Καταφλυαρούσι μεν, ώς μανθάνω, τινές τής έμής ύπολήύεως έπί της σης Οεοσεβείας, καί τούτο συχνώς, τάς τών έν τελεί συνόδους καιροφυλακούντες μάλιστα, καί τάχα που καί τέρπειν οίόμενοι τήν σήν άκοήν καί αβούλητους πέμπουσι φωνάς, ήδικημένοι μέν ούδέν, έλεγχθέντες δέ, καί τούτο χρηστούς, ô μέν ότι τυφλούς ήδίκει καί πένητας, δ δέ ώς μητρί ξίφος έπανατείνας, δ δέ θεραπαίνη συγκεκλοφώς χρυσίον άλλότριον καί τοιαύτην έσχηκώς άεί τήν ύπόληύιν, ήν ούκ αν εύξαιτό τις συμβήναί τισιν καί τών λίαν εχθρών. Πλήν ού πολύς τών τοιούτων ό λόγος έμοί, ίνα μήτε τόν δεσπότην καί διδάσκαλον μήτε μήν ύπέρ τούς πατέρας τό την ένούσης έμοί βραχύτητος έκτείνοιμι μέτρον ού γάρ ένδέχεται τάς τών φαύλων διαδράναι σκαιότητας, ώς άν έλοιτό τις διαβιούν άλλ’ εκείνοι μέν άρας καί πικρίας μεστόν έχοντες τό στόμα τώ πάντων άπολογήσονται κριτή1· τετράψομαι δε πάλιν εγώ πρός τό ο τι μάλιστα πρέπον έμαυτώ καί ύπομνήσω καί νύν ώς αδελφόν έν Χριστώ της διδασκαλίας τόν λόγον καί τό έπί τη πίστει φρόνημα μετά πάσης ασφαλείας ποιεΐσθαι πρός τούς λαούς, έννοεϊν τε ότι τό σκανδαλίσαι καί μόνον ενα τών μικρών τών πιστευόντων εις Χριστόν2 άφόρητον έχει τήν άγανάκτησιν. Εί δέ δή πληθύς εϊη τοσαύτη τών λελυπη­ μένων, πώς ούχ άπάσης· εύτεχνίας έν χρεία καθεστήκαμεν πρός γε τό δεϊν έμφρόνως περιελεϊν τά σκάνδαλα καί τόν ύγιά της πίστεως κατευρύναι λόγον τοΐς ζητούσι τό αληθές ; Έσται δέ τούτο καί μάλα όρθώς, εί τοΐς τών Comperi quosdam existimationi meae detrahentes apud reverentiam tuam multa garrire et id crebro frequenterque agere et maxime tunc cum virorum inlustrium atque pru­ dentium praesto esse plurimos vi­ dent, et fortasse opinantes tuas aures delectari, non adeo ex volun­ tate tales adversus nos voces emit­ tunt, homines nulla quidem in re a me prorsus offensi nec laesi, sed modeste a nobis clementerque con­ victi, unus quia caesis vim egentibusque faciebat, alter quia super matrem suam erexit gladium, alius quia cum ancilla aurum rapuit alie­ num et hac semper existimatione vixit, quam nullus inimicissimo suo optat evenire. Ceterum talium homi­ num nullam omnino habeo curam, ne videar supra dominum aut magi­ strum vel supra patres nostros men­ suram meae mediocritatis exten­ dere; neque enim fieri potest ut ali­ quis maledicorum virus et molesti­ am vitare possit, quamvis rectis­ sime vivat. Sed illi maledictionis et amaritudinis os plenum habentes1 rationem iudici omnium reddituri sunt ; ego autem me converto ad id quod me maxime decet, et te nunc quoque admonebo quasi fratrem in Domino ut doctrinam verbi et sen­ sum fidei caute et cum omni obser­ vatione facias semper ad populos, sciens plane quod si quis ex his qui in Christum credunt, unum dumta­ xat scandalizaverit2, indignationi subiacebit ingenti. Sin vero non unus sit, sed multitudo decepta, tunc omni arte nobis utendum est ut * Cf. Rm3,14. * Cf. Mtl8,6. Council of Ephesm— 431 * 40 Second letter of Cyril to Nestorius Cyril sends greeting in the Lord to the most religious and reverend fellow­ minister Nestorius 1 understand that there are some who arc talking rashly of the reputation in which I hold your reverence, and that this is frequently the case when meetings of people in authority give them an opportunity. I think they hope in this way to delight your ears and so they spread abroad uncontrolled expressions. They are people who have suffered no wrong, but have been exposed by me for their own profit, one because he oppressed the blind and the poor, a second because he drew a sword on his mother, a third because he stole someone else’s money in collusion with a maidservant and since then has lived with such a reputation as one would hardly wish for one’s worst enemy. For the rest I do not intend to spend more words on this subject in order not to vaunt my own mediocrity above my teacher and master or above the fathers. For however one may try to live, it is impossible to escape the malice of evil people, whose mouths are full of cursing and bitterness and who will have to defend themselves before the judge of all1. But I turn to a subject more fitting to myself and remind you as a brother in Christ always to be very careful about what you say to the people in matters of teaching and of your thought on the faith. You should bear in mind that to scandalise even one of these little ones that believe in Christ2 lays you open to unendurable wrath. If the number of those who are distressed is very large, then surely we should use every skill and care to remove scandals and to expound the healthy word of faith to those who seek the truth. The most effective way to achieve this end will be zealously to occupy ourselves with the words of the holy 1 See Rm 3, 14. 2 See Mt 18, 6. 41 ίο 20 35 35 40 Conaltum Ephesinu nt — 431 άγιων πατέρων περιτυγχάνοντες circumcidamus scandala et illis qui λόγοι: περί πολλοΰ τε αύτούς ποιεϊ- quaerunt veritatem, sanam rectamσθαι σπουδάζοίμεν καί δοκιμάζοντες que fidei dirigere rationem. Id au­ έαυτούς εί έσμέν έν τή πίστει κατά tem facile fiet, si patrum recensentes τό γεγραμμένον1, ταΐς εκείνων όρθαϊς scripta sanctorum, eos plurimi faci­ καί άνεπιλήπτοις δόξαις τάς έν ήμϊν amus et nosmct ipsos consulentes si in fide consistimus, secundum quod έννοιας εύ μίλα συμπλάττοιμεν. scriptum est1, tum demum rectis illorum atque inreprehensibilibus institutis sensus nostros animosque formemus. Ait igitur sancta et magna syn­ Έφη τοίνυν ή άγια καί μεγάλη σύνοδος3 αυτόν τόν έκ θεού πατρός odus2 ipsum qui est ex Deo Patre κατά φύσιν γεννηΟέντα υίόν μονο­ naturaliter natus, Filium unigeni­ γενή, τόν έκ θεού αληθινού θεόν tum, Deum verum de Deo vero, αληθινόν, τό φως τό έκ τού φωτός, τον lumen de lumine, per quem et cum δι’ ού τά πάντα πεποίηκεν ό πατήρ, quo omnia fecerit Pater, hunc de­ κατελθεϊν σαρκωθήναι ένανθρωπησαι scendisse, incarnatum esse et homi­ παθεϊν άναστήναι τή τρίτη ημέρα καί nem factum, passum esse, surrexisse άνελθεϊν είς ούρανούς. Τούτοις καί ή μάς tertia die et ascendisse rursus in έπεσθαι δεϊ καί τοϊς λόγοις καί τοϊς caelos. Haec nos sequi verba debe­ δόγμασιν, έννοοΰντας τί τό σαρκω­ mus; his nos convenit obtemperare θήναι καί ένανθρωπησαι δηλοϊ τόν dogmatibus, considerantes quid sit έκ θεού λόγον. Ού γάρ φαμέν δτι ή incarnatum esse et hominem factum τοΰ λόγου φύσις μεταποιηθεϊσα γέ- Dei Verbum. Non enim dicimus γονε σαρξ, άλλ’ ούδέ δτι είς δλον quod Dei natura conversa vel im­ άνθρωπον μετεβλήθη τόν έξ ψυχής καί mutata facta sit caro nec quod in σώματος, έκεϊνο δέ μάλλον ότι σάρκα totum hominem, qui est ex anima έψυχωμένην ψυχή λογική ένώσας ό et corpore, transformata sit, sed λόγος έαυτω καθ’ ύπόστασιν άφρά- illud magis quod carnem animatam στως τε καί άπερινοήτως γέγονεν anima rationabili sibi copulaverit άνθρωπος καί κεχρημάτικεν υίός Verbum substantialiter, ineffabiliter άνθρώπου, ού κατά θέλησιν μόνην ή et inreprehensibiliter factus sit homo εύδοκίαν, άλλ.’ ούδέ ώς έν προσλήψει et nuncupatus sit etiam filius ho­ προσώπου μόνου* καί δτι διάφοροι minis, non nuda tantummodo vo­ μέν αί πρός ένότητα την αληθινήν luntate, sed nec adsumptione sola συνενεχθεϊσαι φύσεις, είς δέ έξ personae, sed quod diversae qui­ άμφοϊν Χριστός καί υίός, ούχ ώς dem naturae in unum convenerint, τής τών φύσεων διαφοράς άνηρημέ- unus tamen ex ambabus Christus νης διά την ένωσιν, άποτελεσασών δέ et Filius, non evacuata aut sublata μάλλον ήμϊν τόν ένα κύριον καί diversitate naturarum per conjunc­ Χριστόν καί υίόν θεότητός τε καί tionem, sed quia simul nobis effece­ άνθρωπότητος διά τής άφράστου καί runt unum Dominum et Christum άπορρήτου πρός ένότητα συνδρομής. et Filium, id est divinitas et humani­ Οΰτω τε λέγεται, καίτοι πρό αιώνων tas, per arcanam illam ineffabilemέχων την υπαρξιν καί γεννηθείς έκ que copulationem ad unitatem. Ita­ πατρός, γεννηθήναι καί κατά σάρκα que is qui ante saecula omnia est ’ Cf. 2 Cor 13, 5. 1 Symb. Nicaenum (v. supra p. 5). Council of Ephcws — 431 * 41 fathers, to esteem their words, to examine our words to see if we are holding to their faith as it is written1, to conform our thoughts to their correct and irreproachable teaching. The holy and great synod, therefore, stated2 that the only begotten Son, begotten of God the Father according to nature, true God from true God, the light from the light, the one through whom the Father made all things, came down, became incarnate, became man, suffered, rose on the third day and ascended to heaven. We too ought to follow these words and these teachings and consider what is meant by saying that the Word from God took flesh and became man. For we do not say that the nature of the Word was changed and became flesh, nor that he was turned into a whole man made of body and soul. Rather do we claim that the Word in an unspeakable, inconceivable manner united to himself hypostatically flesh enlivened by a rational soul, and so became man and was called son of man, not by God’s will alone or good pleasure, nor by the assumption of a person alone. Rather did two different natures come together to form a unity, and from both arose one Christ, one Son. It was not as though the distinctness of the natures was destroyed by the union, but divinity and humanity together made perfect for us one Lord and one Christ, together marvellously and mysteriously combining to form a unity. So he who existed and was begotten of the Father before all ages is also said to have been begotten according to the flesh of a woman, without the divine nature either beginning to 1 See 2 Cor 13, 5. 2 Nicene creed (see above p. 5). 42 Concilium Ephesinum — 431 γυναικός, ούχ ώς της θείας αύτοϋ natus ex Patre, etiam ex muliere φύσεως αρχήν τοϋ είναι λαβούσης έν carnaliter dicitur procreatus, non τη αγία παρθένιο ούτε μήν δεηθείσης quia divina ipsius natura de sacra άναγκαίως δι’ έαυτήν δευτέρας γεννή- Virgine sumpsit exordium nec quod σεως μετά τήν έκ πατρός, (ίστι γάρ propter se ipsam opus habuit secun- s είκαϊόν τε όμοΰ καί αμαθές τόν ύπάρ- do nasci post illam nativitatem quam χοντα πρό παντός αίώνος καί συναίδιον habebat ex Patre, (est enim ineptum τω πατρί δεϊσθαι λέγειν αρχής τής είς et stultum hoc dicere quod is qui τό είναι δευτέρας), έπειδή δέ δι’ ημάς ante omnia saecula est consempiκαί διά τήν ήμετέραν σωτηρίαν temus Patri, secundae generationis 10 ένώσας έαυτώ καθ’ ύπόστασιν τό eguerit, ut esse inciperet); sed quia ανθρώπινον προήλθεν έκ γυναικός, propter nos et propter nostram sa­ ταύτη τοι λέγεται γεννηθήναι σαρκι- lutem naturam sibi copulavit huma­ κώς. Ού γάρ πρώτον άνθρωπος nam et processit ex muliere, idcirco έγεννηθη κοινός έκ τής αγίας παρθέ­ dicitur natus esse carnaliter. Neque is νου, είθ’ ούτως καταπεφοίτηκεν έπ’ enim primum natus est homo com­ αύτόν ό λόγος, άλλ’ έξ αύτής μήτρας munis de sancta Virgine et tunc ένωθείς ύπομεϊναι λέγεται γέννησιν demum inhabitavit in eo Verbum, σαρκικήν, ώς τής ιδίας σαρκός τήν sed in ipsa vulva uteroque virginali γέννησιν οίκειούμενος. Οΰτω φαμέν se cum carne.coniunxit et sustinuit 20 αύτόν καί παθεϊν καί άναστήναι, ούχ generationem carnalem, carnis suae ώς τοϋ θεοΰ λόγου παθόντος εις nativitatem suam faciens. Sic illum ίδιαν φύσιν ή πληγάς ή διατρήσεις dicimus et passum esse et resurrexis­ ήλων ή γοϋν τα ετερα των τραυμάτων, se, non quia Deus Verbum in sua (απαθές γάρ τό θειον, ότι καί άσώμα- natura passus sit aut plagas aut cla- 25 τον), έπειδή δέ τό γεγονός αύτοϋ vorum transfixiones aut alia vulnera, ίδιον σώμα πέπονθεν τούτα, πάλιν (Deus namque incorporalis extra αύτός λέγεται παθεϊν ύπέρ ήμών" ήν passionem est), sed quia corpus illud γάρ ό άπαθής έν τω πάσχοντι σώματι. quod ipsius proprium factum est, Κατά τόν ίσον δέ τρόπον καί έπί τοϋ passum est, ideo haec omnia pro 30 τεθνάναι νοοϋμεν άθάνατος μέν γάρ nobis ipse dicitur passus; inerat κατά φύσιν καί άφθαρτος καί ζωή enim in eo corpore quod patiebatur, καί ζωοποιός έστιν ό τοϋ θεού Deus qui pati non poterat. Simili λόγος, έπειδή δέ πάλιν τό ίδιον modo et mortem ipsius intellegimus. αύτοϋ σώμα χάριτι θεού, καθά φησιν Immortale enim et incorruptibile 35 ό Παύλος, ύπέρ παντός έγεύσατο est naturaliter et vita et vivificans θανάτου1, λέγεται παθεϊν αύτός τόν Dei Verbum, sed quia corpus ipsius ύπέρ ήμών θάνατον, ούχ ώς είς proprium gratia Dei iuxta Pauli vo­ πείραν έλθών τοϋ θανάτου τό γε cem pro omnibus mortem gustavit1, ήκον είς τήν αύτοϋ φύσιν, {άποπληξία idcirco ipse dicitur mortem passus 40 γάρ τούτο λέγειν ή φρονεϊν), άλλ’ esse pro nobis, non quod ipse mor­ οτι, καθάπερ έφην άρτίως, ή σάρξ tem esset expertus quantum ad αύτοϋ έγεύσατο θανάτου. Ούτω καί ipsius naturam pertinet, (insania est έγηγερμένης αύτοϋ τής σαρκός, πά­ enim hoc vel sentire vel dicere), sed λιν ή άνάστασις αύτοϋ λέγεται, ούχ quod, ut supra diximus, vera caro 45 be 1 Cf. Hcb 2,9. Council of Ephesus — 43 J * 42 exist in the holy virgin, or needing of itself a second begetting after that from his Father. (For it is absurd and stupid to speak of the one who existed before every age and is coeternal with the Father, needing a second beginning so as to exist.) The Word is said to have been begotten according to the flesh, because for us and for our salvation he united what was human to himself hypostatically and came forth from a woman. For he was not first begotten of the holy virgin, a man like us, and then the Word descended upon him; but from the very womb of his mother he was so united and then underwent begetting according to the flesh, making his own the begetting of his own flesh. In a similar way we say that he suffered and rose again, not that the Word of God suffered blows or piercing with nails or any other wounds in his own nature (for the divine, being without a body, is incapable of suffering); but because the body which became his own suffered these things, he is said to have suffered them for us. For he was without suffering, while his body suffered. Something similar is true of his dying. For by nature the Word of God is of itself immortal and incorruptible and life and life-giving, but since on the other hand his own body by God’s grace, as the apostle says, tasted death for all1, the Word is said to have suffered death for us, not as if he himself had experienced death as far as his own nature was concerned (it would be sheer lunacy to say or to think that), but because, as I have just said, his flesh tasted death. So too, when his flesh was raised to life, we refer to this again as his resurrection, not as though he had 1 See Heb 2, 9. 43 Canalium Ephestnum — 431 ώς πεσόντος εις φθοράν, μή γένοιτο, ipsius mortem gustavit. Ita et resur­ άλλ’ δτι τό αύτοϋ πάλιν έγήγερται gente carne, ipsius rursus resur­ rectionem dicimus, non quia in cor­ σώμα. ruptionem ceciderat, absit, sed quia resurrexit corpus. Ita Christum unum et dominum Οΰτω Χριστόν ένα καί κύριον δμολογήσομεν, ούχ ώς άνθρωπον συμ- confitemur, non tamquam hominem προσκυνοϋντες τω λόγω, Ϊνα μή το­ cum Verbo coadorantes, ne divi­ μής φαντασία παρεισκρίνηται διά τοϋ sionis quaedam species inducatur, λέγειν τό ‘συν’, άλλ’ ώς ένα καί τόν sed unum iam et eundem adorantes, αύτόν προσκυνοϋντες, δτι μή άλλό- quia non est alienum a Verbo cor­ τριον τοϋ λόγου τό σώμα αύτοϋ, pus suum, cum quo ipsi etiam adμεθ’ ού καί αύτώ συνεδρεύει τω sidet Patri. Nec hoc ita dicimus πατρί, ούχ ώς δύο πάλιν συνεδρευόν- quasi duobus filiis adsidentibus, sed των υιών, άλλ’ ώς ένός καθ’ ένωσιν uno cum carne per unitatem, quia μετά τής ιδίας σαρκός. ’Εάν δέ τήν si talem copulationem factam per καθ’ ύπόστασιν ένωσιν ή ώς άνέφικτον substantiam aut quasi inpassibilem ή ώς άκαλλή παραιτώμεθα, έμπί- aut quasi parum decoram nolueri­ πτομεν είς τό δύο λεγειν υιούς· ανάγκη mus accipere, in id incidimus ut γάρ πάσα διορίσαι καί είπεϊν τόν duos filios esse dicamus. Necesse μέν άνθρωπον ίδικώς τή τοϋ υίοϋ est enim discernere et dicere homi­ κλήσει τετιμημένον, ίδικώς δέ πάλιν nem separatim fuisse sola filii appel­ τόν έκ θεοΰ λόγον υίότητος όνομά τε latione honoratum et rursus Ver­ καί χρήμα έχοντα φυσικώς. Ού διαιρε- bum quod est ex Deo et nomine et τέον τοιγαροΰν είς υίούς δύο τόν ένα veritate Filius Dei; sed discernere κύριον Ίησοϋν Χριστόν. ’Ονήσει δέ in duos filios non debemus unum κατ’ ούδένα τρόπον τόν όρθόν τής πί- dominum lesum Christum. Neque στεως λόγον είς τό ούτως έχειν, καν εί enim id adiuvat rectam fidei ratio­ προσώπων ένωσιν έπιφημίζωσί τινες- nem, licet nonnulli copulationem ού γάρ εϊρηκεν ή γραφή δτι ό λόγος nescio quam perhibeant persona­ άνθρώπου πρόσωπον ήνωσεν έαυτω, rum. Non dixit enim scriptura Ver­ άλλ’ δτι γέγονε σάρξ1· τό δέ σάρκα bum Dei personam sibi hominis γενέσθαι τόν λόγον ούδέν έτερόν έστιν adsumpsisse, sed carnem factum εΐ μή δτι παραπλησίως ήμΐν μετεσχεν esse1, id autem est ostendere Dei αίματος καί σαρκός2, Εδιόν τε σώμα Verbum similiter ac nos participa­ τό ήμών έποιήσατο καί προήλθεν tum habuisse carnis et sanguinis2 et άνθρωπος έκ γυναικός, ούκ άποβεβλη- corpus nostrum proprie suum fe­ κώς τό είναι θεός καί τό έκ θεοϋ cisse et hominem ex muliere pro­ γεννηθήναι πατρός, άλλα καί έν cessisse, non abiecta nec deposita προσλήψει σαρκός μεμενηκώς δπερ deitate aut generatione illa quam habebat ex Patre, sed mansisse etiam ήν. in adsumptione carnis Deum, quod erat. Τοϋτο πρεσβεύει πανταχοϋ τής Hoc ubique rectae fidei ratio pro­ άκριβοϋς πίστεως ό λόγος· ούτως testatur; in tali sensu sanctos patres ‘ Cf. Io 1,14. 1 Cf. Heb 2,14. Council of Ephesus — 43 J * 43 fallen into corruption — God forbid — but because his body had been raised again. So we shall confess one Christ and one Lord. We do not adore the man along with the Word, so as to avoid any appearance of division by using the word “with”. But we adore him as one and the same, because the body is not other than the Word, and takes its seat with him beside the Father, again not as though there were two sons seated together but only one, united with his own flesh. If, however, we reject the hypostatic union as being either impossible or too unlovely for the Word, we fall into the fallacy of speaking of two sons. We shall have to distinguish and speak both of the man as honoured with the title of son, and of the Word of God as by nature possessing the name and reality of sonship, each in his own way. We ought not, therefore, to split into two sons the one Lord Jesus Christ. Such a way of presenting a correct account of the faith will be quite unhelpful, even though some do speak of a union of persons. For scripture does not say that the Word united the person of a man to himself, but that he became flesh1. The Word’s becoming flesh means nothing else than that he partook of flesh and blood like us2; he made our body his own, and came forth a man from woman without casting aside his deity, or his generation from God the Father, but rather in his assumption of flesh remaining what he was. This is the account of the true faith everywhere professed. So shall we find that 1 See Jn 1, 14. 2 See Heb 2, 14. Concilium Epb&inum — 431 εύρήσομεν τούς άγιους πεφρονηκότας πατέρας* οΰτω τεθαρσήκασι Θεοτόκον είπείν τήν άγίαν παρθένον, ούχ ώς τής τοϋ λόγου φύσεως ήτοι τής & θεότητος αύτοϋ τήν αρχήν του είναι λαβούσης έκ τής αγίας παρθένου, άλλ’ ώς γεννηθέντος έξ αύτής τοϋ αγίου σώματος ψυχωθέντος λογικώς, ω και καθ’ ύπόστασιν ένωθείς ό λόγος ι· γεγεννήσθαι λέγεται κατά σάρκα. Τούτα καί νϋν έξ αγάπης τής έν Χριστώ γράφω, παρακαλών ώς αδελ­ φόν καί διαμαρτυρόμενος ένώπιον τοϋ Χριστού καί τών έκλεκτών 15 άγγέλων τούτα μεθ’ ήμών καί φρονεϊν καί διδάσκειν, ίνα σώζηται τών έκκλησιών ή ειρήνη καί τής όμονοίας καί αγάπης ό σύνδεσμος αρραγής διαμένοι τοϊς ίερεϋσι τοϋ μ θεού. Νεστορίου έπιστολή δευτέρα πρός Κύριλλον « no 55 «ο 45 fuisse competimus; ideo illi non dubitarunt sanctam Virginem dicere Theotocon, non quod Verbi natura deitasque in sancta Virgine sumpsit exordium, sed quod ex ea natum sit sacrum illud corpus animatum ani­ ma rationabili, cui substantialiter adunatum Dei Verbum carnaliter natum esse dicitur. Haec igitur prae caritate in Christo scribo, quaerens tamquam fratrem et contestans co­ ram Christo et electis angelis ut hape nobiscum et sentias simul et doceas, ut ecclesiarum pax salva servetur et concordiae caritatisque vinculum indissolubile maneat sacerdotibus Dei. Nestorii epistula altera ad Cyrillum Reverentissimo et deo amicissimo comministro Cyrillo Nestorius in domino salutem. Iniurias quidem quae contra nos sunt, mirandarum tuarum litterarum dimitto, utpote medicinali patientia dignas et per ipsas res secundum tempus ad eas responsione ; quod vero taciturnita­ tem non patitur, quasi magnum ferat, si taceatur, periculum, hoc secundum quod possibile est mihi, non ad multiloquium extensus, fa­ cere temptabo narrationem compen­ diosam, obscuri· et indigestibilis longi sermonis vomitum cavens. Incipiam autem a sapientissimis tuae dilectionis vocibus, ipsas isdem ser­ monibus apponens. Quae sunt igitur ammirandae tuarum litterarum doc­ trinae voces? ‘Η άγία φησίν καί μεγάλη σύνοδος Sancta inquit et magna synodus αύτόν τόν έκ θεού πατρός κατά ipsum ex deo et patre secundum φύσιν γεννηθέντα υιόν μονογενή, τόν naturam genitum filium unigenitum, Τώ εύλαβεστάτω καί θεοσεβεστάτω συλλειτουργώ Κυρίλλω Νεστόριος έν κυρίω χαίρειν. Τάς μέν καθ’ ήμών ύβρεις τών θαυμαστών σου γραμμάτων άφίημι ώς μακροθυμίας αξίας ιατρικής καί τής διά τών πραγμάτων αύτών κατά καιρόν πρός αύτάς άποκρίσεως’ δ δέ γε σιωπής ούκ ανέχεται, ώς μέγαν φέρον, εί σιγηθείη, τόν κίνδυνον, τούτου, καθώς αν οΐός τε ώ, ού πρός μακρολογίαν άποτεινόμενος, ποιήσασθαι πειράσομαι τήν διήγησιν σύντομον, τόν τής σκοτεινής καί δυσπέπτου μακρηγορίας ναυτιασμόν φυλαττόμενος. "Αρξομαι δέ άπό τών πανσόφων τής σής άγάττης φωνών, αύτάς αύτολεξεί παραθείς. Τίνες τοίνυν αί τής θαυμαστής τών σών γραμμάτων διδασκαλίας φωναί; Council of Ephetus — 431 * 44 the holy fathers believed. So have they dared to call the holy virgin, mother of God, not as though the nature of the Word or his godhead received the origin of their being from the holy virgin, but because there was born from her his holy body rationally ensouled, with which the Word was hypostatically united and is said to have been begotten in the flesh. These things I write out of love in Christ, exhorting you as a brother and calling upon you before Christ and the elect angels, to hold and teach these things with us, in order to preserve the peace of the churches and that the priests of God may remain in an unbroken bond of concord and love. Second letter of Nestorius to Cyril Nestorius sends greeting in the Lord to the most religious and reverend fellow­ minister Cyril. I pass over the insults against us contained in your extraordinary letter. They will, I think, be cured by my patience and by the answer which events will offer in the course of time. On one matter, however, I cannot be silent, as silence would in that case be very dangerous. On that point, therefore, avoiding longwindedness as far as I can, I shall attempt a brief discussion and try to be as free as possible from repelling obscurity and undigestible prolixity. I shall begin from the wise utterances of your reverence, setting them down word for word. What then are the words in which your remarkable teaching finds expression? “The holy and great synod states that the only begotten Son, begotten of God the Father according to nature, true God from true God, the light from the light, 45 Concilium Eph r tinum — 431 έκ θεού άληθινοΰ Θεόν άληθινόν, τό φως τό έχ φωτός, τόν δι’ ού τά πάντα πεποίηκεν ό πατήρ, κατελθεΐν σαρκωθήναι ένανθρωπήσαι παθεΐν άναστηναι. Τούτα της σής θεοσεβείας τά βήματα καί γνωρίζεις Ισως τά σά· άκουε δέ καί τά παρ’ ήμών, αδελφικήν ύπέρ εύσεβείας παραίνεσιν καί ήν ό μέγας έκεΐνας 11 αυλός τώ φιλουμένω παρ’ αύτοΰ Τιμοθέω διεμαρτύρατο,, πρόσεχε τη άναγνώσει, τη παρακλήσει, τη διδαχή. Τοΰτο γάρ ποιων καί σεαυτόν σώσεις καί τούς άκούοντάς σου*’1. Τί δέ μοι τό πρόσεχε βούλεται; ότι τήν τών άγιων εκείνων έξ έπιπολής άναγινώσκων παράδοσιν συγγνώμης αξίαν ήγνόησας άγνοιαν, παΟητόν αυτούς είρηκέναι νομίσας τόν τώ πατρί συναίδιον λόγον έγκυψον δέ, εί δοκεί, τοϊς βητοΐς ακριβέστερου καί τον θειον έκεϊνον τών πατέρων εύρήσεις χορόν ού τήν όμοούσιον θεότητα παθητήν είρηκότα ούδέ πρόσφατον γεννητήν τήν τώ πατρί συναίδιον ούδέ άναστάσαν τήν τόν λελυμένον ναόν άναστήσασαν. Κάν μοι τάς άκοάς εις άδελφικήν ίατρείαν παράσχης, αύτάς σοι τάς τών άγίων πατέρων φωνάς παραθέμένος της κατ’ έκείνων άπαλλάςω συκοφαντίας καί τής κατά τών θείων γραφών δι’ έκείνων. Πιστεύω τοίνυν φασί, καί εις τόν κύριον ήμών Ίησοΰν Χριστόν τόν υιόν αύτοΰ τόν μονογενή. Σκόπησαν όπως τό κύριος καί Ίησοΰς καί Χριστός καί μονογενής καί υιός πρότερον Οέντες τά κοινά τής θεότητος καί τής άνθρωπότητος ώς θεμελίους ονόματα τότε τήν τής ένανθρωπήσεως καί τής άναστάσεως καί του πάθους έποικοδομοΰσι παράδοσιν, ίνα τών όνομάτων τής φύσεως έκατέρας κοινών τινων σημαντικών 1 1 Tm 4,13.16. cx deo vero deum verum, lumen de lumine, per quem omnia fecit pater, descendisse, incarnari, humanari, pati, resurgere. 5 Haec sunt tuae reverentiae verba, et cognoscis forte tua ; audi vero et a nobis fraternam pro pietate ammonitionem et quam magnus ille Paulus amato a se Timotheo contestatus est: attende lectioni consolationi to doctrinae. Hoc enim faciens, et te salvabis et eos qui te audiunt1. Quid autem mihi hoc attende vult? quia sanctorum illorum ex superficie legens traditio- is nem venia dignam ignorasti igno­ rantiam, passibilem eos dixisse arbitratus patri consempiternum verbum. Inspice, si placet, dicta diligentius, et illum divinum rep- 20 peries patrum chorum non con­ substantialem patri deitatem passibi­ lem dicentes nec recentem natam patri consubstantialem nec resur­ gentem eam quae solutum templum ss suscitavit. Et si mihi aurem in fraternam medellam adhibueris, ip­ sas tibi sanctorum illorum patrum voces apponens a calumnia quae contra illos est, liberabo et ab illa 30 quae contra divinas scripturas per illos est. Credo igitur in dominum nostrum lesum Christum filium eius unigeni- 35 tum. Considera quomodo dominus et lesus et Christus et unigenitus et filius primum ponentes, communia deitatis et humanitatis, ut funda­ menta, nomina, tunc humanationis «0 et resurrectionis et passionis su­ peraedificant traditionem, ut nomi­ nibus naturae utriusque communi­ bus quibusdam significativis pro­ positis neque quae filiationis et 45 Council of Ephesut — 431 * 45 the one through whom the Father made all things, came down, became incar­ nate, became man, suffered, rose.” These are the words of your reverence and you may recognise them. Now listen to what we say, which takes the form of a brotherly exhortation to piety of the type of which the great apostle Paul gave an example in addressing his beloved Timothy: “Attend to the public reading of scripture, to preaching, to teaching. For by so doing you will save both yourself and your hearers”1. Tell me, what does “attend” mean? By reading in a superficial way the tradition of those holy men (you were guilty of a pardonable ignorance), you concluded that they said that the Word who is coeternal with the Father was passible. Please look more closely at their language and you will find out that that divine choir of fathers never said that the consubstantial godhead was capable of suffering, or that the whole being that was coeternal with the Father was recently bom, or that it rose again, seeing that it had itself been the cause of resurrection of the destroyed temple. If you apply my words as fraternal medicine, I shall set the words of the holy fathers before you and shall free them from the slander against them and through them against the holy scriptures. “I believe”, they say, “also in our Lord Jesus Christ, his only begotten Son”. See how they first lay as foundations “Lord” and "Jesus” and “Christ” and “only begotten” and “Son”, the names which belong jointly to the divinity and humanity. Then they build on that foundation the tradition of the incarnation and resurrection and passion. In this way, by prefixing the names which are common to each nature, they intend to avoid separating expressions applicable ' i Tm 4, 13.16. 46 s ίο 15 2ο ΐ5 30 35 ίο <5 Canalium Ephesinum — 431 προκειμένων μήτε τά της υίότητος καί κυριότητας τέμνηται μήτε τά τών φύσεων έν τώ της υίότητος μοναδικώ συγχύσεως άφανισμώ κινδυνεύη, Τούτου γάρ αύτοϊς παιδευτής ό Παύλος γεγένηται, δς της ένανθρωπήσεως τής θείας τήν μνήμην ποιούμενος καί μελλων τά του πάθους έπάγειν, πρότερον θείς τό Χριστός, τό κοινόν, ώς μικρώ πρότερον έφην, τών φύσεων όνομα, προσάγει τόν λόγον άμφοτέραις πρεπώδη ταϊς φύσεσιν. Τί γάρ φησιν; ,,τούτο φρονείσθω έν ύμϊν δ καί έν Χριστώ ’Ιησού, δς έν μορφή θεού ύπάργων ούχ άρπαγμόν ήγήσατο τό είναι ίσα θεώ ». άλλ’, ϊνα μή τά καθ’ έκα­ στον λέγω, ♦ ύπήκοος έγένετο μέχρι θανάτου, θανάτου δέ σταυρού,,1. ’Επειδή γάρ εμελλεν τού θανάτου μεμνήσθαι, ΐνα μή τόν θεόν λόγον έντεύθέν τις παθητόν ύπολάβη, τίθησιν τό Χριστός, ώς τής άπαθούς καί πάθητής ούσίας έν μοναδικά» προσώπω προσηγορίαν σημαντικήν, όπως καί άπαθής ό Χριστός καί παθητός άκινδύνως καλοϊτο, άπαθής μέν θεότητι, παθητός δέ τή τού σώματος φύσει. Πολλά λέγειν περί τούτου δυνάμενος καί πρώτον γε τό μηδέ γεννήσεως έπί τής οικονομίας, άλλ’ ένανθρωπήσεως τούς αγίους έκείνους μνημονεύσαι πατέρας, τήν τής βραχυλογίας έν προοιμίοις ύπόσχεσιν χαλινούσαν τόν λόγον αισθάνομαι καί πρός τό δεύτερον τής σής άγάπης κινούσαν κεφάλαιον, έν ώ τήν μέν τών φύσεων έπήνουν διαίρεσιν κατά τόν τής άνθρωπότητος καί θεότητας λόγον καί τήν τούτων εις ένός προσώπου συνάφειαν. Καί τό τόν θεόν λόγον δευτέρας έκ γυναικός μή φάσκειν δεδεήσθαι γεννήσεως καί τό πάθους άδεκτον όμολογεΐν τήν 1 Ph 2, 5-8. dominationis sunt, secentur neque ea quae naturarum sunt, in filiationis singularitate confusionis extermina­ tione periclitentur. In hoc enim eis eruditor Paulus factus est, qui humanationis divinae memoriam faciens et futurus inferre quae pas­ sionis sunt, prius ponens Christus, commune, sicut paulo ante dixi, naturarum nomen, infert sermonem utrasque condecentem naturas. Quid enim dixit? boc sapiatur in vobis quod et in Cbristo lesu ; qui cum in forma dei esset, non rapinam arbitratus est esse se aequalem deo, sed, ne per singula dicam oboediens factus est usque ad mortem, mortem autem crucis.1 Quo­ niam enim memoriam mortis factu­ rus erat, ut ne verbum deum hinc aliquis aestimet passibilem, ponit Christus tamquam inpassibilis et passibilis substantiae in singulari persona appellationem significati­ vam, quatenus et inpassibilis Chri­ stus et passibilis sine periculo vocetur, impassibilis quidem deita­ te, passibilis autem corporis natura. Multa dicere de hoc valens et primum quidem neque nativitatis in dispensatione, sed humanationis sanctos illos memoriam fecisse pa­ tres, brevis sermonis in initiis pollicitationem sentio refrenare ser­ monem et ad secundum tuae dilectionis movere capitulum, in quo naturarum quidem laudabam divisionem secundum humanitatis et deitatis rationem et earum in unius personae coniunctionem et quod deus verbum secunda ex muliere non eguisse dicitur nativi­ tate, et passionis incapabilem pro­ fiteri deitatem. Orthodoxa enim, Council of Ephesi — 43 / * 46 to sonship and lordship and at the same time escape the danger of destroying the distinctive character of the natures by absorbing them into the one title of “Son”. In this Paul was their teacher who, when he remembers the divine becoming man and then wishes to introduce the suffering, first mentions “Christ”, which, as I have just said, is the common name of both natures and then adds an expression which is appropriate to both of the natures. For what does he say? “Have this mind among yourselves, which is yours in Christ Jesus, who though he was in the form of God, did not count equality with God a thing to be grasped ”, and so on until, “he became obedient unto death, even death on a cross”1. For when he was about to mention the death, to prevent anyone supposing that God the Word suffered, he says “Christ”, which is a title that expresses in one person both the impassible and the passible natures, in order that Christ might be called without impropriety both impassible and passible; impassible in godhead, passible in the nature of his body. I could say much on this subject and first of all that those holy fathers, when they discuss the economy, speak not of the generation but of the Son becoming man. But I recall the promise of brevity that I made at the beginning and that both restrains my discourse and moves me on to the second subject of your reverence. In that I applaud your division of natures into manhood and godhead and their conjunction in one person. I also applaud your statement that God the Word needed no second generation from a woman, and your confession that the godhead is incapable of suffering. Such statements are truly orthodox and 1 Ph 2, 5-8. Conctlimn Epheunum — 4M 47 θεότητα. ’Ορθόδοξα γάρ ώς αληθώς τά τοιαύτα καί ταϊς τών αιρέσεων πασών περί τάς δεσποτικάς φύσεις έναντία κακοδοξίαις. Τά λοιπά δέ εΐ μέν τινα σοφίαν κεκρυμμένην έπήγετο ταΐς τών άναγινωσκόντων άκοαΐς άκατάληπτον, της σής έστιν ακρίβειας είδέναΓ έμοί γοΰν τά πρώτα καταστρέφειν έδόκει. Τόν γάρ έν τοΐς πρώτοις απαθή κηρυχθέντα καί δευτέρας γεννήσεως άδεκτον πάλιν παθητόν καί νεόκτιστον ούκ οϊδ’ δπως είσήγεν, ώς τών κατά φύσιν τώ θεώ λόγω προσόντων τη τοϋ ναού συναφεία διεφθαρμένων ή μικρού τίνος τοϊς άνθρώποις νομιζομένου τού τόν άναμάρτητον ναόν καί τής θείας άχώριστον φύσεως την ύπέρ άμαρτωλών γέννησίν τε καί τελευτήν ύπομεϊναι ή πιστεύεσΟαι της δεσποτικής ούκ όφειλούσης φωνής πρός ’Ιουδαίους βοώσης· ,,λύσατε τόν ναόν τούτον, καί έν τρισίν ήμέραις έγερώ αύτόν,**1 ού" λύσατέ μου την θεότητα καί έν τρισίν ήμέραις έγερθήσεται. Πάλιν πλατΰναι κάνταύθα βουλόμενος, τη τής έπαγγελίας άναστέλλομαι μνήμη- ρητέον δ’ ούν δμως βραχυλογία χρησάμενον. Πανταχου τής θείας γραφής, ήνίκα αν μνήμην τής δεσποτικής οικονομίας ποιήται, γέννησις ήμϊν καί πάθος ού τής θεότητας, άλλα τής άνθρωπότητος τού Χριστού παραδίδοται, ώς καλεΐσθαι κατά άκριβεστέραν προσηγορίαν τήν αγίαν παρθένον Χριστοτόκον, ού Θεοτόκον. Καί άκουε ταϋτα τών εύαγγελίων βοώντων ,,Βίβλος, φησίν, γενέσεως ’Ιησού Χριστού υίου Δαυίδ υιού Άβραάμ.“2 Δήλον δέ οτι τού Δαυίδ υιός ό θεός λόγος ούκ ήν. Δέχου καί άλλην, εί δοκεΐ, μαρτυρίαν ,,Ίακώβ δέ έγέννησε τόν ’Ιωσήφ τόν άνδρα Μαρίας, έξ ής έγεννήθη ’Ιησούς ό λεγόμενος Χριστός. “3 1 Io 2,19. «Mtl.l. 3 Mt 1,16. sicut vere est, huiusmodi sunt et haeresium omnium pravis sensibus circa dominicas naturas contraria. Reliqua autem, si quidem aliquam sapientiam occultam inferebant le­ gentium auribus inconprehensibilem, tuae est diligentiae scire; mihi vero illa prima pervertere vide­ bantur. In primis enim impassibilem praedicatum et secundae nativitatis i· incapabilem iterum passibilem et in recenti creatum nescio quomodo intulit, quasi haec quae secundum naturam dei verbo assunt, templi copulatione corrupta sint aut parum is aliquid hominibus putetur quod sine peccato templum et a divina inse­ parabile natura pro peccatoribus nativitatem et mortem sustinuisset, aut non credi debeat dominica vox 20 ad ludaeos clamans: solvite templum hoc, et in tribus diebus suscitabo illud,1 non: solvite meam divinitatem et in tribus diebus suscitabitur. 25 Rursus dilatare hic volens, a pro­ missionis memoria retrahor; dicen­ dum tamen est utenti brevi sermone. Ubique divina scriptura, quandocumque memoriam facit dominicae dispensationis, nativitatem nobis et passionem non deitatis, sed humani­ tatis Christi tradidit, ut vocetur secundum integram appellationem sancta virgo Christi genetrix, non dei genetrix. Et audi haec evangeliis clamantibus : Liber, inquit, generatio­ 3· 35 nis lesu Christi filii David, filii Abra­ et certum est quia David filius deus verbum non erat. Accipe, si placet, et aliud testimonium: lacob ham2, autem genuit losepb virum Mariae, ex qua natus est lesus, qui dicitur Christus2. 40 Council of Ephetui — 43 J * 47 equally opposed to the evil opinions of all heretics about the Lord’s natures. If the remainder was an attempt to introduce some hidden and incomprehensible wisdom to the cars of the readers, it is for your sharpness to decide. In my view these subsequent views seemed to subvert what came first. They suggested that he who had at the beginning been proclaimed as impassible and incapable of a second generation had somehow become capable of suffering and freshly cre­ ated, as though what belonged to God the Word by nature had been destroyed by his conjunction with his temple or as though people considered it not enough that the sinless temple, which is inseparable from the divine nature, should have endured birth and death for sinners, or finally as though the Lord’s voice was not deserving of credence when it cried out to the Jews: “Destroy this temple and in three days I will raise it up.’’1 He did not say, “Destroy my godhead and in three days it will be raised up.’’ Again I should like to expand on this but am restrained by the memory of my promise. I must speak therefore but with brevity. Holy scripture, wherever it recalls the Lord’s economy, speaks of the birth and suffering not of the godhead but of the humanity of Christ, so that the holy virgin is more accurately termed mother of Christ than mother of God. Hear these words that the gospels proclaim: “The book of the generation of Jesus Christ, son of David, son of Abraham.”2 It is clear that God the Word was not the son of David. Listen to another witness if you will: “Jacob begat Joseph, the husband of Mary, of whom was born Jesus, who is called the Christ.”3 Consider a further piece of evidence: 1 Jn 2, 19. 2 Mt 1, 1. 3 Mt 1, 16. 48 s ίο is Μ is 30 35 40 Concilium Ephesinum — 4SI Σκόπει πάλιν έτέραν ήμάς διαμαρτυ- Considera iterum alteram adtestanρομένην φωνήν ,,τοΰ δέ ’Ιησού tem nobis vocem: lesu vero Christi Χριστού ή γέννησις ούτως ήν generatio ita erat : desponsata enim μνηστευθείσης γάρ τής μητρός αύτού matre eius Maria losepb, inventa est in Μαρίας τω ‘Ιωσήφ, εύρέθη έν utero habens de spiritu sancto1. Crea­ γαστρί έχουσα έχ πνεύματος αγίου/'1 turam vero spiritus quis utique Κτίσμα δέ πνεύματος τίς άν τήν τού unigeniti aestimabit deitatem? Quid μονογενούς ύπολάβοι θεότητα; Τί δεϊ oportet dicere et quod ait quia mater λέγειν καί τό ,,ήν ή μήτηρ τού lesu erat ibi2, et rursus cum Maria ’Ιησού έκεϊ“2; Και πάλιν τό ,,σύν matre lesu2, et quod in ea natum est, ex Μαρία τή μητρί τού ’Ιησού'*3 καί spiritu sancto est2, et accipe puerum et τό ,,τό έν αύτή γεννηθέν έκ πνεύματός matrem eius et fuge in Aegyptunr* et de έστιν άγιου*'4 καί τό ,,λάβε τό filio eius qui factus est ei ex semine παιδίον και την μητέρα αύτού καί David secundum carnem2, et de pas­ φεύγε είς Αίγυπτον**5 καί τό ,,περί sione rursus quia deus suum filium τού υιού αύτού τού γενομένου έκ misit in similitudine carnis peccati et de σπέρματος Δαυίδ κατά σάρκα**8 καί peccato condemnavit peccatum in carne1, περί τού πάθους αύθις ότι ,,ό θεός et iterum Christus mortuus est pro τόν έαυτού υιόν πέμψας έν όμοιώματι peccatis nostris9, et Christo passo in σαρκός αμαρτίας καί περί αμαρτίας came9, et boc est non deitas, sed κατέκρινε τήν αμαρτίαν έν τή σαρκί**7 corpus meum, quod pro vobis frangitur10, καί πάλιν ,,Χριστός άπέθανεν ύπέρ τών αμαρτιών ημών**8 καί ,,Χριστού παθόντος σαρκί**9 καί ,,τούτό έστιν**, ούχ ή θεότης μου, άλλα ,,τό σώμα τό ύπέρ ύμών κλώμενον.**10 Καί et mille aliis vocibus protestantibus άλλων μυρίων φωνών διαμαρτυρομέ- hominum generi non filii putare νων τών άνθρώπων τό γένος μή τήν deitatem recentem aut passionis cor­ τού υιού νομίζειν θεότητα πρόσφατον poreae capabilem, sed conjunctam ή πάθους σωματικού δεκτικήν, άλλά naturae deitatis carnem. Unde et τήν συνημμένην τή φύσει τής θεότητος dominum David Christus semet σάρκα (δθεν καί κύριον τού Δαυίδ ipsum et filium nominat. Quid enim, έαυτόν ό Χριστός καί υίόν όνομάζει* ait, vobis videtur de Christo ? cuius est ,,τί γάρ φησιν, ύμϊν δοκεϊ περί τού filius? Dicunt ei: David. Respondit Χριστού; τίνος υιός έστι; Λέγουσιν lesus et dixit eis : quomodo ergo David αύτφ* τού Δαυίδ. Άπεκρίθη ’Ιησούς in spiritu dominum eum vocat, dicens : καί είπεν αύτοϊς* πώς ούν Δαυίδ έν dixit dominus domino meo, sede a dextris πνεύματι κύριον αύτόν καλεϊ, λέγων meis?11 utpote filius existens omnino είπεν ό κύριος τω κυρίω μου* κάθου David secundum carnem, secundum έκ δεξιών μου;**11 ώς υιός ών deitatem autem dominus. Esse enim πάντως τού Δαυίδ κατά σάρκα, κατά filii deitatis corpus templum * et δέ τήν θεότητα κύριος), είναι μέν templum secundum summam quanούν τής τού υιού θεότητος τό σώμα dam et divinam unitum coniunctio1Mtl>18. 7 Rm8, 3. 1 Io2,1. 8 1 Cor 15, 3. » Ac 1,14. BlPt4,1. 8Mtl,20. 8 Mt2,13. ‘Rml,3. 10 1 Cor 11, 24. 11 Mt 22, 42-44. Council of Ephesus — 431 * 48 "Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, she was found to be with child of the holy Spirit.”1 But who would ever consider that the godhead of the only begotten was a creature of the Spirit? Why do we need to mention: “the mother of Jesus was there”2? And again what of: “with Mary the mother of Jesus”3; or “that which is conceived in her is of the holy Spirit”4; and “Take the child and his mother and flee to Egypt”5; and “concerning his Son, who was born of the seed of David according to the flesh”6? Again, scripture says when speaking of his passion: “God sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh”7; and again “Christ died for our sins”8; and “Christ having suffered in the flesh”9; and “This is’', not “my godhead”, but “my body, broken for you”10. Ten thousand other expressions witness to the human race that they should not think that it was the godhead of the Son that was recently killed but the flesh which was joined to the nature of the godhead. (Hence also Christ calls himself the lord and son of David: “ ‘What do you think of the Christ? Whose son is he?’ They said to him, ‘The son of David.’ Jesus answered and said to them, ‘How is it then that David inspired by the Spirit, calls him Lord, saying, “The Lord said to my Lord, sit at my right hand”?’ 1. He said this as being indeed son of David according to the flesh, but his Lord according to his godhead.) The body therefore is the temple of the deity of the Son, a temple which is united to it in a 1 Mt 1, 18. 7 Rm 8, 3. 2 Jn 2, 1. 3 Ac 1, 14. 4 Mt 1, 20. 5 Mt 2, 13. 6 Rm 1, 3. 8 1 Cor 15, 3. 9 1 Pt 4, 1. 10 1 Cor 11,24. “ Mt 22, 42-44. 49 Canahum Ephtimxm — 431 ναόν καί ναόν κατ’ άκραν τινά καί θείαν ήνωμένον συνάφειαν, ώς οικειούσθαι τά τούτου τήν της Οεότητος φύσιν, όμολογεΐσθαι καλόν καί των εύαγγελικών παραδόσεων άςιον τό δέ δή τώ της οικειότητας προστρίβειν ύνόματι καί τάς της συνημμένης σαρκός ιδιότητας, γέννησιν λέγω καί πάθος καί νέκρωσιν, ή πλανώ μένης έστίν, αδελφέ, καθ’ "Ελληνας διάνοιας ή τά τού φρενοβλαβούς Άπολιναρίου καί Άρείου καί των άλλων νοσούσης αιρέσεων, μάλλον δέ τι κάκείνων βαρύτερον. ’Ανάγκη γάρ τω της οικειότητας τούς τοιούτους παρασυρομένους όνόματι καί γαλακτο­ τροφίας κοινωνόν διά τήν οικειότητα τόν θεόν λόγον ποιεΐν καί της κατά μικρόν αύςήσεως μέτοχον καί της έν τώ τού πάθους καιρώ δειλίας καί βοήθειας αγγελικής ένδεά. Καί σιωπώ περιτομήν καί Ουσίαν καί Ιδρώτας καί πείναν, ά τη σαρκί μέν ώς δι’ ημάς συμβάντα προσκυνητά προσαπτόμενα, έπί δέ της Οεότητος ταύτα καί ψευδή λαμβανόμενα καί ήμϊν ώς συκοφάνταις δικαίας κατακρίσεως αίτια. Αύται τών αγίων πατέρων αί παραδόσεις· ταύτα τών θείων γραφών τά παραγγέλματα- οΰτω τις καί τά τής φιλανθρωπίας τής θείας καί τά τής αύθεντίας θεολογεί" ,,ταύτα μελέ­ τα- έν τούτοις ίσθι, ΐνα σού ή προκοπή φανερά ή πάσιν4'1, ό Παύλος προς πάντας φησίν. Τής δέ γε τών σκανδαλιζομένων φροντίδας καλώς μέν ποιείς άντεχόμενος καί χάρις τη τών θείων μεριμνητική σου ψυχή καί τών παρ’ ήμϊν φροντιζούση- γίνωσκε δέ πεπλανημένον σαυτόν ύπό τών ένταύθα παρά τής άγιας συνόδου καθηρημένων, ώς τά Μανιχαίων φρονούντων, ή τών τής σής ίσως διαθέσεως 1 1 Tm4,15. nem, quatenus propria clueat quae eius sunt, divina natura, confiteri bonum est et dignum evangelicarum traditionum; nomini vero propriificationis carnis atterere etiam carnis proprietates, nativitatem dico et passionem et mortem, aut errantis est secundum paganos, frater, intel­ legentiae aut laesae mentis Apollinarii et Arrii et quae sunt aliarum aegrotantium haereseon, magis vero et illis aliquid gravius. Necesse est enim proprietatis huiusmodi subin­ de tractos nomine et lactis nutri­ menti socium propter proprietatem deum verbum facere et paulatim incrementi participem et in tempore passionis pavoris etiam et auxilio angelorum eguisse. Et taceo circum­ cisionem et sacrificium et sudores et esuritionem, quae carni quidem coaptata adoranda sunt quippe quae propter nos evenerunt, in deitate vero haec et mendacia sunt, cum suscipiuntur, et nobis ut calumnia­ toribus condemnationis iustae causa. Haec sunt sanctorum patrum traditiones, haec divinarum scrip­ turarum praecepta; sic aliquis et quae sunt misericordiae divinae et quae sunt auctoritatis, deifice loqui­ tur; haec meditare, in bis esto, ut tuus profectus manifestus sit omnibus1, Pau­ lus ad omnes dicit. Quod vero pro scandalizatis curam geris, bene quidem facis esse sollicitus et gratia sit divinorum curam gerenti animae tuae et pro his quoque qui apud nos sunt, sollicitae; cognosce autem deceptum esse temet ipsum ab eis qui hic a sancta synodo depositi sunt utpote quae sunt Manichae- 10 Î0 30 40 45 CoHTKil of Ephewt — 431 * 49 high and divine conjunction, so that the divine nature accepts what belongs to the body as its own. Such a confession is noble and worthy of the gospel traditions. But to use the expression “accept as its own” as a way of diminishing the properties of the conjoined flesh, birth, suffering and entombment, is a mark of those whose minds arc led astray, my brother, by Greek thinking or are sick with the lunacy of Apollinarius and Arius or the other heresies or rather something more serious than these. For it is necessary for such as are attracted by the name “propriety” to make God the Word share, because of this same propriety, in being fed on milk, in gradual growth, in terror at the time of his passion and in need of angelical assistance. I make no mention of circumcision and sacrifice and sweat and hunger, which all belong to the flesh and are adorable as having taken place for our sake. But it would be false to apply such ideas to the deity and would involve us in just accusation because of our calumny. These are the traditions of the holy fathers. These are the precepts of the holy scriptures. In this way does someone write in a godly way about the divine mercy and power, “Practise these duties, devote yourself to them, so that all may see your progress”1. This is what Paul says to all. The care you take in labouring for those who have been scandalised is well taken and we are grateful to you both for the thought you devote to things divine and for the concern you have even for those who live here. But you should realise that you have been misled either by some here who have been deposed by the holy synod for Manichaeism or by clergy of your own persuasion. In fact the church daily 1 1 Tm 4, 15. Concilium Ephesinum — 431 50 orum, sapientes, aut forsan a clericis qui sunt tuae caritatis. Quae sunt enim ecclesiae, cottidie proficiunt et quae populorum, in augmento per gratiam Christi sunt tanto, ut viden­ tes multitudines ea quae sunt prophetae, clament: implebitur terra κληρικών. Τά γάρ της έκκλησίας καθ’ έκάστην προκύπτει καί τά τών λαών έν έπιδόσει διά τήν του Χρίστου χάριν τοσαύτη, ώς τά του προφήτου s τούς βλέποντας τά πλήθη βοάν ,,πλησθήσεται ή γη τού γνώναι τόν κύριον ώς ύδωρ πολύ κατακαλύψαι θαλάσσας'*.1 Τά τε τών βασιλέων έν ύπερβαλλούση χαρά πεφωτισμένου ίο τοϋ δόγματος, και ίνα συνελών έπιστείλω, έκείνην έπί ταϊς θεομάχοις άπάσαις αιρέσεσιν καί τή τής εκ­ κλησίας ορθοδοξία καθ’ έκάστην εΰροι τις αν παρ* ήμϊν την φωνήν πλη15 ρουμένην ,,ό οίκος Σαούλ έπορεύετο καί ήσθένει καί ό οίκος Δαυίδ έπορεύετο καί έκραταιούτο.“2 ad cognoscendum dominum quasi aqua multa coperire maria1. Ea vero quae attinent ad imperantes, in super­ eminenti laetitia sunt illuminato dogmate, et ut colligens scribam, illam in omnibus haeresibus quae contra deum reluctantur, et ecclesiae rectis dogmatibus cottidie quis repperiet apud nos vocem impleri: domus Saul ibat et infirmabatur, et domus David ibat et firmabatur2. Haec a nobis utpote fratribus ad fratrem suasiones sunt ; si vero aliquis contendit, praeconabitur et per nos ad huiusmodi Paulus: nos talem Ταύτα τά παρ’ ημών ώς αδελφών ίο πρός αδελφόν συμβουλεύματα- ,,εί δέ τις φιλονεικεϊ“, κεκράξεται καί δι’ ημών πρός τόν το ιού τον ό Παύλος ,,ήμεϊς τοιαύτην συνήθειαν ούκ έχομεν ούδέ αί έκκλησίαι τού θεού.“3 Πάσαν « τήν σύν σοί έν Χριστώ αδελφότητα έγώ τε καί οί σύν έμοί πλεϊστα προσαγορεύομεν. Έρρωμένος ύπερευχόμενος ήμών διατελοίης, δέσποτα τιμιώτατε καί θεοσεβέστατε. so consuetudinem non habemus nec ecclesiae dei3. Omnem quae tecum est in Christo fraternitatem et ego et qui mecum sunt, plurimum salutamus. Incolumis orans pro nobis per­ maneas, domine honoratissime et deocolentissime. Cyrilli epistula tertia ad Nestorium4 Επιστολή Κυρίλλου πρός Νεστόριον τρίτη4 Πιστεύομεν εις ένα θεόν...5 Επόμενοι δέ πανταχή ταϊς τών αγίων πατέρων όμολογίαις αίς πεποί35 ηνται λαλοϋντος έν αύτοϊς τού αγίου πνεύματος, καί τών έν αύτοϊς έννοιών ίχνηλατούντες τόν σκοπόν καί βασιλι­ κήν ώσπερ έρχόμενοι τρίβον, φαμεν οτι αύτός ό μονογενής τού θεού λόγος 40 ό έξ αύτης γεννηθείς τής ούσίας τού πατρός, ό έκ θεού αληθινού θεός αληθινός, τό φώς τό έκ τού φωτός, ό 1 Is 11,9. 3 2 Rg 3,1. Credimus in unum Deum...5 Sequentes itaque per omnia sanc­ torum martyrum confessiones, quas loquente in eis sancto Spiritu pro­ tulerunt, et intentioni quae est in eorum intellectibus, aequis vestigiis inhaerentes atque iter ambulantes regium, profitemur quod ipsum uni­ genitum Dei Verbum, Deum natum ex ipsa Patris essentia, de Deo vero Deus verus, lumen de lumine, per 3 1 Cor 11,16.’ 1 Omittitur hic epistolae praefatio. 5 Symbolum Nicaenum (v. supra p. 5). Council of Ephcim — 431 * 50 progresses here and through the grace of Christ there is such an increase among the people that those who behold it cry out with the words of the prophet, “The earth will be filled with the knowledge of the Lord as the water covers the sea”1. As for our sovereigns, they are in great joy as the light of doctrine is spread abroad and, to be brief, because of the state of all the heresies that fight against God and of the orthodoxy of the church, one might find that verse fulfilled, “The house of Saul grew weaker and weaker and the house of David grew stronger and stronger”2. This is our advice from a brother to a brother. “If anyone is disposed to be contentious”, Paul will cry out through us to such a one, “we recognize no other practice, neither do the churches of God”3. I and those with me greet all the brotherhood with you in Christ. May you remain strong and continue praying for us, most honoured and reverent lord. Third letter of Cyril to Nestorius4 We believe in one God.. .5 Following in all points the confessions of the holy fathers, which they made with the holy Spirit speaking in them, and following the direction of their opinions and going as it -were in the royal way, we say that the only-begotten Word of God, who was begotten from the very essence of the Father, true God from true God, the light from the light and the one through whom all things in heaven and ’ Is 11, 9. 2 2 Kg 3, 1. 5 1 Cor 11, 16. 4 We omit the preface of the letter. 5 Nicene creed (see above p. 5). Concilium Epheimum — 431 51 δι’ ou τά πάντα έγένετο τά τε έν τώ ούρανω καί τά έν τη γη, τής ήμετέρας ένεκα σωτηρίας κατελθών και καθείς έαυτόν είς κένωσιν έσαρκώθη τε καί ένηνθρωπησε, τουτέστι σάρκα λαβών έκ τής άγιας παρθένου και ιδίαν αύτήν ποιησάμενος, έκ μήτρας τήν καθ’ ημάς ύπέμεινε γέννησιν καί προήλθεν ιϊνθρωπος έκ γυναικός, ούχ δπερ ήν άποβεβληκώς, άλλ’ εί καί γέγονεν έν προσλήψει σαρκός καί αίματος, καί ούτω μεμενηκώς δπερ ήν, θεός δηλονότι φύσει τε καί άληθεία. Ούτε δέ τήν σάρκα φαμέν είς θεότητας τραπήναι φύσιν, ούτε μήν είς φύσιν σαρκός τήν απόρρητον του θεού λόγου παρενεχθήναι φύσιν άτρεπτος γάρ έστι καί αναλλοίωτος παντελώς ό αύτός άεί μενών κατά τάς γραφάς1, δρώμενος δέ καί βρέφος καί έν σπαργάνοις ών έτι καί έν κόλπω τής τεκούσης παρθένου πάσαν έπλήρου τήν κτίσιν ώς θεός καί σύνεδρος ήν τώ γεγεννηκότΓ το γάρ θειον άποσον τέ έστι καί άμέγεθες καί περιορισ­ μών ούκ άνέχεται. Ίίνώσθαί γε μήν σαρκί καθ’ ύπόστασιν όμολογοΰντες τόν λόγον, ένα προσκυνοΰμεν υιόν καί κύριον Ίησουν Χριστόν, ούτε άνά μέρος τιθέντες καί διορίζοντες άνθρωπον καί θεόν ώς συνημμένους άλλήλοις τή τής άξίας καί αυθεντίας ένότητι, (κενοφωνία γάρ τούτο καί έτερον ούδέν), ούτε μήν Χριστόν ίδικώς όνομάζοντες τόν έκ θεού λόγον καί όμοίως ίδικώς Χριστόν έτερον τόν έκ γυναικός, άλλ’ ένα μόνον εΐδότες Χριστόν τόν έκ θεού πατρός λόγον μετά τής ιδίας σαρ­ κός· τότε γάρ άνθρωπίνως κέχρισται μεθ’ ημών, καίτοι τοΐς άςίοις τού λαβεϊν τό πνεύμα διδούς αύτός καί ούκ έκ μέτρου2, καθά, φησιν ό μακάριος εύαγγελιστής ’Ιωάννης. Άλλ’ ούδ’ έκεΐνο φαμέν οτι κατώκη1 Cf. MI 3, 6. 2 a. Io 3, 34. quem omnia facta sunt sive in caelis sive in terra, salutis nostrae causa descendens ad exinanitionem sese dignatus est inclinare, incarnatus autem et homo factus, id est carnem de Virgine sancta suscipiens eamque propriam faciens, nativitatem nos­ tram ex vulva sustinuit, homo de muliere procedens, nec quod erat, abiciens, nam licet factus sit in adsumptione carnis et sanguinis, ta­ men etiam sic quod erat, Deus na­ tura scilicet et veritate persistens. Nec carnem itaque dicimus in na­ turam deitatis esse conversam nec in substantiam carnis ineffabilem Dei Verbi essentiam conmutatam, inconvertibilis etenim est et inconmutabilis idemque ipse iuxta scrip­ turas1 iugiter permanens. Visus est autem et parvulus, sed positus ad­ huc in cunabulis et in sinibus gene­ tricis Virginis constitutus universam creaturam replebat, ut Deus geni­ tori suo indivisus existens; quod divinum est enim, sine quantitate et sine mole cognoscitur nec ullis terminis continetur. Unitum ergo carni Verbum Dei secundum sub­ sistentiam confitentes, unum adoramus Filium et dominum lesum Christum, non seorsum ponentes et determinantes hominem.et Deum velut invicem sibi dignitatis et auc­ toritatis unitate coniunctos (hoc enim novitas vocis est et aliud nihil) nec item Christum specialiter nomi­ nantes Deum Verbum quod ex Deo est, nec alterum similiter Christum specialiter qui de muliere natus est, sed unum solummodo Christum Dei Patris Verbum cum propria carne cognoscimus. Tunc enim etiam iux­ ta nos unctus est, quamvis Spiritum dignis ipse contulerit et non ad s io is 20 25 30 35 40 45 Council of Ephetus — 431 * 51 earth were made, for our salvation came down and emptying himself he became incarnate and was made man. This means that he took flesh from the holy virgin and made it his own, undergoing a birth like ours from her womb and coming forth a man from a woman. He did not cast aside what he was, but although he assumed flesh and blood, he remained what he was, God in nature and truth. We do not say that his flesh was turned into the nature of the godhead or that the unspeakable Word of God was changed into the nature of the flesh. For he (the Word) is unalterable and absolutely unchangeable and remains always the same as the scriptures say1. For although visible as a child and in swaddling cloths, even while he was in the bosom of the virgin that bore him, as God he filled the whole of creation and was fellow ruler with him who begot him. For the divine is without quantity and dimension and cannot be subject to circumscription. We confess the Word to have been made one with the flesh hypostatically, and we adore one Son and Lord, Jesus Christ. We do not divide him into parts and separate man and God in him, as though the two natures were mutually united only through a unity of dignity and authority; that would be an empty express­ ion and nothing more. Nor do we give the name Christ in one sense to the Word of God and in another to him who was born of woman, but we know only one Christ, the Word from God the Father with his own flesh. As man he was anointed with us, even though he himself gives the Spirit to those who are worthy to receive it and not in measure, as the blessed evangelist John says'. ’ See Ml 3, 6. 2 Seejn 3, 34. Cofidlmm Ephennum — 4JZ 52 s ίο η 20 25 30 « 10 *5 σεν δ έκ θεοΰ λόγος ώς έν άνθρώπω κοινώ τώ έκ της άγιας παρθένου γεγεννημένφ, ίνα μή Οεοφόρος άνθρω­ πος νοοΐτο Χριστός’ εί γαρ καί ‘έσκήνωσεν έν ήμϊν ό λόγος’3, εϊρηται δέ καί έν Χριστώ κατοικησαι ‘παν τδ πλήρωμα της θεότητας σωματικώς 3, άλλ’ οδν έννοούμεν ότι γενόμενος σάρξ, ούχ ώσπερ έν τοϊς άγίοις κατοικησαι λέγεται, κατα τον ίσον καί έν αύτώ τρόπον γενέσθαι διοριζόμεθα τήν κατοίκησιν’ άλλ* ενωθείς κατά φύσιν και ούκ είς σάρκα τραπείς, τοιαύτην έποιήσατο τήν κατοίκησιν, ήν άν έχειν λέγοιτο καί ή τού ανθρώ­ που ψυχή πρδς τδ ίδιον έαυτής σώμα. Είς ούν άρα Χριστός καί υίδς καί κύριος, ούχ ώς συνάφειαν απλώς τήν ώς έν ένότητι τής αξίας ή γοϋν αύθεντίας έχοντας ανθρώπου πρδς θεόν ού γάρ ένοΐ τάς φύσεις [ή] ισο­ τιμία’ καί γοϋν Πέτρος τε καί ’Ιωάν­ νης ισότιμοι μέν άλλήλοις καθδ καί άπόστολοι καί άγιοι μαθηταί, πλήν ούχ είς οί δύο. Ούτε μήν κατά παράθεσιν τόν της συνάφειας νοοΰμεν τρόπον (ούκ άπόχρη γάρ τούτο προς ένωσιν φυσικήν), ούτε μήν ώς κατά μέθεξιν σχετικήν, ώς καί ημείς κολλώμενοι τω κυρίω κατά τδ γεγραμμένον έν πνεύμα έσμέν πρδς αύτόν4, μάλλον δέ τδ τής σ^ναφείας όνομα παραιτούμεθα ώς ούκ εχον ίκανώς σημήναι τήν ένωσιν. Άλλ’ ούδέ θεόν ή δεσπότην τοϋ Χριστού τδν έκ θεού πατρδς λόγον όνομάζομεν, ϊνα μή πάλιν αναφανδόν τέμνωμεν είς δύο τδν ευα Χριστόν καί υιόν καί κύριον, καί δυσφημίας έγκλήματι περιπέσωμεν, θεόν έαυτοΰ καί δεσπότην ποιούντες αύτόν ένωθείς γάρ, ώς ήδη προείπομεν, δ τοϋ θεού λόγος σαρκί καθ’ ύπόστασιν, θεός μέν έστι τών όλων, δεσπόζει δέ τοϋ παντός, ούτε δέ αύτός έαυτοΰ δοΰλός έστιν 1 Cf. Io 3, 34. 2 loi, 14. 3 Col 2,9. mensuram, sicut beatus evangelista loannes adseruit1. Sed nec illud dicimus quod Dei Verbum velut in homine communi, qui de sancta Virgine natus est, habitant, ne Deum homo Christus habitatorem possi­ dere credatur. Quamvis enim Ver­ bum habitaverit in nobis2 et dictum sit in Christo habitare omnem ple­ nitudinem deitatis corporaliter3, at­ tamen intellegimus eum quod caro factus, non sicut in sanctis habitare dicatur, nec talem in ipso habita­ tionem factam definire temptavi­ mus; sed unitus iuxta naturam nec in carnem penitus commutatus, ta­ lem sibi fecit habitationem qualem et anima hominis habere creditur ad proprium corpus. Unus igitur est Christus Filius et dominus, non velut coniunctionem quamlibet, ut in unitate dignitatis et auctoritatis, hominis habentis ad Deum; non enim potest unire naturas sola di­ gnitatis aequalitas. Denique Petrus et loannes aequalis sunt alterutrum dignitatis, propter quod et apostoli et sancti discipuli esse monstrantur; verumtamen uterque non unus est. Nec iuxta conlationem vel conne­ xionem modum coniunctionis ad­ vertimus (hoc enim ad unitatem non sufficit naturalem) nec secundum participationis affectum, sicut nos etiam adhaerentes Domino unus cum eo spiritus sumus4, immo po­ tius coniunctionis nomen evitamus, tamquam non existens idoneum quod significet unitatis arcanum. Sed neque Deum aut dominum Christi Verbum Dei Patris adserimus, ne iterum manifestius in duo dividamus unum Christum Filium ct dominum et in crimen sacrilegii recidamus, Deum illi se ipsum « Cf. 1 Cor 6, 17. Council of Ephciiii — 431 * 52 But we do not say that the Word of God dwelt as in an ordinary man born of the holy virgin, in order that Christ may not be thought of as a God-bearing man. For even though "the Word dwelt among us”2, and it is also said that in Christ dwelt "all the fulness of the godhead bodily”3, we understand that, having become flesh, the manner of his indwelling is not defined in the same way as he is said to dwell among the saints, he was united by nature and not turned into flesh and he made his indwelling in such a way as we may say that the soul of man does in his own body. There is therefore one Christ and Son and Lord, but not with the sort of conjunction that a man might have with God as unity of dignity or authority. Equality of honour by itself is unable to united natures. For Peter and John were equal in honour to each other, being both of them apostles and holy disciples, but they were two, not one. Neither do we understand the manner of conjunc­ tion to be one of juxtaposition for this is not enough for natural union. Nor yet is it a question of relative participation, as we ourselves, being united to the Lord, are as it is written in the words of scripture “one spirit with him”4. Rather do we deprecate the term "conjunction” as being inadequate to express the idea of union. Nor do we call the Word from God the Father, the God or Lord of Christ. To speak in that way would appear to split into two the one Christ and Son and Lord and we might in this way fall under the charge of blasphemy, making him the God and Lord of himself. For, as we have already said, the Word of God was united hypostatically with the flesh and is God of all and Lord of the universe, but is neither his own slave or master. For it is foolish or rather 2 Jn 1, 14. 3 Col 2, 9. 4 See 1 Cor 6, 17. 53 Concilium Ephennuni — 431 ούτε δεσπότης’ εύηθες γάρ, μάλλον δέ ήδη καί δ'χτσεβέτ τό ούτω φρονεϊν ή λέγείν έφη μέν γάρ θεόν έαυτού τόν πατέρα1, καίτοι θεός ών φύ­ σε·. καί έκ τής ουσίας αυτού' άλλ’ ούκ ήγνοήκαμεν δτι μετά τού είναι θεός καί άνθρωπος γέγονεν ύπό Οεώ κατά γε τόν πρέποντα νόμον τη της ανθρω­ πότητας φύσει’ αύτός δέ έαυτού πώς άν γένοιτο θεός ή δεσπότης; Ούκούν ώς άνθρωπος καί όσον ήκεν ζίε γε τό πρέπον τοΐς της κενώσεως μέτροις, ύπό θεώ μεθ’ ημών έαυτόν εϊναί φησιν οΰτω γέγονε καί ύπό νόμον2, καίτοι λαλήσας αύτός τόν νόμον καί νομοθέτης ύπαρχων ώς θεός. Παραιτούμεθα δέ λέγειν επί Χριστού ‘διά τόν φοροϋντα καί τόν φορούμενον σέβω' διά τόν άόρατον προσκυνώ τόν όρώμενον’. Φρικτόν δέ πρός τούτω κάκεϊνο είπεΐν ‘ό ληφθεις τφ λαβόντι συγχρηματίζει θεός’· ό γάρ ταΰτα λέγων διατέμνει πάλιν είς δύο Χριστούς καί άνθρωπον ίστησιν άνά μέρος ίδικώς καί θεόν όμοίως' άρνεϊται γάρ όμολογουμένως την ένωσιν, καθ’ ήν ούχ ώς έτερος έτέρω συμπροσκυνεϊταί τις ούτε μην συγ­ χρηματίζει θεός, άλλ’ είς νοείται Χριστός ’Ιησούς υίός μονογενής, μια προσκυνήσει τιμώμενος μετά της ιδίας σαρκός. Όμολογούμεν δέ δτι αύτός ό έκ θεού πατρός γεννηθείς υιός μονογενής, καίτοι κατά φύσιν ιδίαν ύπαρχων απαθής, σαρκί πέπονθεν ύπέρ ημών3 κατά τάς γραφάς καί ήν έν τω σταυρωθέντι σώματι, τά της ίδιας σαρκός απαθώς οίκειούμενος πάθη ‘χάριτι δέ θεού καί ύπέρ παντός έγεύσατο θανάτου’*, διδούς αύτώ τό ίδιον σώμα, καίτοι κατά φύσιν ύπαρχων ζωή8 καί αύτός ών ή άνάστασις· ϊνα γάρ άρρήτω δυνάμει πατήσας τόν θάνατον ώς έν γε δή 1 Cf. Io 20,17. 1 Cf. Gal4, 4. facientes et dominum. Unitus quip­ pe, sicut superius diximus, Deus Verbum carni secundum subsisten­ tiam, Deus quidem est omnium et dominatur universitati, verumtamen s nec servus est sibi ipse nec dominus, quia ineptum est vel potius impium hoc sentire vel dicere. Quamvis enim Deum suum Patrem dixerit*, cum Deus sit etiam ipse natura et de io illius essentia, tamen nullatenuignoramus quod manens Deus, ho­ mo quoque factus sit, qui sub Deo iuxta debitam legem naturae huma­ nitatis exsisteret. Ipse vero sibi quo­ is modo vel Deus poterit esse vel dominus? Ergo sicut homo quan­ tum decenter exinanitionis mensurae congruit, sub Deo se nobiscum esse disseruit. Hoc etiam modo sub lege 20 factus est2, quamvis ipse promul­ gaverit legem et legislator ut Deus exstiterit. Cavemus autem de Christo dicere „propter adsumentem vene­ ror adsumptum et propter invisi­ 25 bilem adoro visibilem". Horrendum vero super hoc etiam illud adicere „is qui susceptus est cum eo qui suscepit,connuncupatur Deus“.Qui enim haec dicit, dividit iterum in 30 duos Christos eum qui unus est, hominem seorsum in parte et Deum similiter in parte constituens. Evi­ denter enim dividit unitatem, secun­ dum quam non alter cum altero 35 coadoratur, aut connuncupatur De­ us, sed unus intellegitur Christus lesus Filius Dei unigenitus, una servitute cum propria carne vene­ randus. Confitemur etiam quod 40 idem ipse qui ex Deo Patre natus est Filius unigenitus Deus, licet iuxta naturam suam expers passio­ nis exstiterit, pro nobis tamen secun- 3 Cf. 1 Pt 4,1. specialiter intellegatur, λόγω, άνάθεμα έστω. adplicandas crediderit, aliquas vero tamquam Deo dignas soli Verbo io Dei Patris deputaverit, a.s. ε'. Εί τις τολμά λέγειν θεοφόρον V. Si quis audet dicere Christum άνθρωπον τόν Χριστόν καί ούχί δή [hominem] άνθρωπον θεοφόρον, id est μάλλον θεόν είναι κατά άλήθειαν hominem Deo utentem seu portanώς υίόν ένα καί φύσει, καθό ‘γέγονε tem, et non Deum esse veraciter 45 ρίων πατέρων αληθούς όμολογίαςτούτοις άπασιν καί τήν σήν εύλάβειαν συναινέσαι χρή καί συνθέσθαι δίχα δόλου παντός· Ά δέ έστιν άναγκαϊον άναθεματίσαι τήν σήν εύλάβειαν, ύποτέτακται τήδε ήμών τή επιστολή. 1 Io 1,14. Council of Ephesus — 431 * 59 blessed fathers. To all these your reverence ought to agree and subscribe without any deceit. What is required for your reverence to anathematise we subjoin to this epistle. 1. If anyone does not confess that Emmanuel is God in truth, and therefore that the holy virgin is the mother of God (for she bore in a fleshly way the Word of God become flesh)1, let him be anathema. 2. If anyone does not confess that the Word from God the Father has been united by hypostasis with the flesh and is one Christ with his own flesh, and is therefore God and man together, let him be anathema. 3. If anyone divides in the one Christ the hypostases after the union, joining them only by a conjunction of dignity or authority or power, and not rather by a coming together in a union by nature, let him be anathema. 4. If anyone distributes between the two persons or hypostases the express­ ions used either in the gospels or 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, thought of separately from the Word from God, and others, as befitting God, to him as to the Word from God the Father, let him be anathema. 5. If anyone dares to say that Christ was a God-bearing man and not rather 1 Jn 1, 14. Concilium Ephcstnum — 60 is 15 25 «0 45 / σάρξ ό λόγος’1 καί κεκοινώνηκε παρα- dixerit, tamquam unicum Filium πλησίως ήμϊν αίματος καί σαρκός*, per naturam, secundum quod Ver­ άνάθεμα έστω. bum caro factum fr/1(et>participaverit nobis similitercarneetsanguine’,a.s. ς. Et τις λέγει θεόν ή δεσπότην VI. Si quis dicit Deum vel domi­ είναι τού Χριστού τύν έκ θεού πατρός num esse Christi Dei Patris Verbum λόγον καί ούχί δή μάλλον τόν αύτόν et non magis eundem ipsum con­ όμολογεϊ θεόν τε όμού καί άνθρωπον, fitetur Deum et hominem simul ώς γεγονότος σαρκός τού λόγου1 propter quod Verbum caro factum κατά τάς γραφάς, άνάθεμα έστω. est1 secundum scripturas, a.s. ζ'. Εϊ τίς φησιν ώς άνθρωπον ένηρVII. Si quis dicit tamquam in γησθαι παρά τού θεού λόγου τόν hominem lesum Deum Verbum Ίησούν καί την τού μονογενούς fuisse operatum et unigeniti digni­ ευδοξίαν περιήφθαι, ώς έτέρω παρ’ tatem tamquam alteri praeter ipsum αύτόν ύπάρχοντι, άνάθεμα έστω. exsistenti tribuit, a. s. η'. Εϊ τις τολμά λέγειν τόν άναληVIII. Si quis audet dicere adφθέντα άνθρωπον συμπροσκυνείσθαι sumprum hominem coadorari cum δεΐν τώ θεώ λόγω και συνδοξάζεσθαι Deo Verbo oportere et connuncuκαί συγχρηματίζειν θεόν ώς έτερον pari Deum, tamquam alterum cum έτέρω, (τό γάρ’συν’ άεί προστιθέμενον altero (adiectio enim unius sylla­ τούτο νοεϊν άναγκάσει), καί ούχί δή bae hoc cogit intellegi), et non μάλλον μια προσκυνήσει τιμά τόν magis una reverentia veneratur Εμμανουήλ και μίαν αύτώ τήν δοξο­ Emmanuhelem unamque ei glori­ λογίαν άνάπτει καθό γέγονε σαρξ ό ficationem dependit iuxta quod λόγος1, άνάθεμα έστω. Verbum caro factum est1, a. s. θ'. Εί τίς φησιν τόν ένα κύριον IX. Si quis unum dominumlesum Ίησούν Χριστόν δεδοξάσθαι παρά τού Christum glorificatum dicit ab Spiri­ πνεύματος, ώς άλλοτρία δυνάμει τή tu sancto, tamquam ab aliena virtu­ δι’ αύτοϋ χρώμενον καί παρ’ αύτοϋ te, qua per eum uteretur, et ab eo ac­ λαβόντα τό ένεργεϊν δύνασθαι κατά ceperit efficaciam contra immundos πνευμάτων άκαθάρτων και τό πλη­ spiritus, et per eum implesse divina ρούν εις άνθρώπους τάς θεοσημείας, signa et non magis proprium eius καί ούχΐ δή μάλλον ϊδιον αύτοϋ τό esse Spiritum dicat, sicut et Patris, πνεϋμά φησιν, δι’ οΰ καί ένήργηκε per quem signa operatus est, a. s. τάς θεοσημείας· άνάθεμα έστω. ι'. ‘ ’Αρχιερέα καί άπόστολον τής X. Pontificem et apostolum con­ όμολογίας ήμών’3 γεγενησθαι Χριστόν fessionis nostrae3 factum esse Chri­ ή θεία λέγει γραφή, προσκεκόμικε δέ stum divina scriptura commemo­ ύπέρ ήμών έαυτόν εις ύσμήν εύωδίας rat; obtulit enim semet ipsum pro τώ θεώ καί πατρί4- εϊ τις τοίνυν nobis Deo Patri in odorem suavita­ άρχιερέα καί άπόστολον ήμών γεγε- tis4. Si quis ergo pontificem et apo­ νησθαί φησιν ούκ αύτόν τόν έκ θεού stolum nostrum alium dixerit esse λόγον, δτε γέγονε σάρξ καί καθ’ factum praeterquam ipsum Deum ή μάς άνθρωπος, άλλ’ ώς έτερον παρ’ Dei Verbum, quando factum est caro αύτόν ίδικώς άνθρωπον έκ γυναικός, et secundum nos homo, sed quasi ή εϊ τις λέγει καί ύπέρ έαυτού alterum praeter ipsum specialiter Mo 1,14. *Cf. Heb2,14. 3Heb3,l. 4 Cf. Eph 5, 2. Conned of Ephetnt — 431 * 60 God in truth, being by nature one Son, even as “the Word became flesh”', and is made partaker of blood and flesh precisely like us2, let him be anathema. 6. If anyone 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 flesh1, according to the scriptures, let him be anathema. 7. If anyone says that as man Jesus was activated by the Word of God and was clothed with the glory of the Only-begotten, as a being separate from him, let him be anathema. 8. If anyone dares to say that the man who was 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”1, let him be anathema. 9. If anyone says that the one Lord Jesus Christ was glorified by the Spirit, 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 Spirit through whom he worked the divine wonders, let him be anathema. 10. The divine scripture says Christ became “the high priest and apostle of our confession”3; he offered himself to God the Father in an odour of sweetness for our sake4. 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 a 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 1 Jn 1, 14. 2 See Heb 2, 14. 3 Heb 3, 1. 4 See Eph 5, 2. 61 Cona/inm Ephesinum — 431 προσενε^-κεϊν αύτόν τήν προσφοράν καί ούχί δή μάλλον ύπέρ μόνων ημών, (ού γάρ αν έδεήθη προσφοράς ό μή είδώς αμαρτίαν), άνάθεμα έστω. ια'. Εϊ τις ούχ όμολογεϊ τήν του κυρίου σάρκα ζωοποιόν είναι καί Ιδίαν αύτού του έκ Θεού πατρός λόγου, άλλ' ώς έτέρου τίνος παρ' αύτόν συνημμέ­ νου μέν αύτώ κατά τήν άξίαν ή γούν ώς μόνην θείαν ένοίκησιν έσχηκότος, καί ούχί δή μάλλον ζωοποιόν, ώς έφημεν, ότι γέγονεν ιδία τού λόγου τού πάντα ζωογονεϊν ίσχύοντος, ανάθεμα έστω. ιβΖ. Εί τις ούχ όμολογεϊ τόν τού θεού λόγον παθόντα σαρκί καί έσταυρωμενον σαρκί καί θανάτου γευσάμενον σαρκί, γεγονότα τε πρωτότο­ κον έκ τών νεκρών1, καθό ζωή τέ έστι καί ζωοποιός ώς θεός, ανάθεμα έστω. hominem ex muliere, et si quis dicit quia pro se obtulit se ipsum obla­ tionem et non magis pro nobis solis (non enim indiguit oblatione qui peccatum nescivit), a. s. XL Si quis non confitetur car­ nem Domini vivificatriccm esse tamquam propriam ipsius Dei Ver­ bi, sed quasi alterius cuiuspiam prae­ ter ipsum, coniuncti quidem secundum dignitatem aut secundum quod solam divinam inhabitatio­ nem habuerit, et non potius, ut diximus, vivificatriccm esse, quia facta est propria Verbi Dei, cui omnia vivificare possibile est, a. s. XII. Si quis non confitetur Deum Verbum carne passum esse et carne crucifixum et mortem carne gustasse factumque primogenitum ex mortuis1, secundum quod est et vita et vivificator ut Deus, a. s. s 10 is 20 Άπόφασις έξενεχθεϊσα κατά Νεστορίου ή καθαιρούσα αύτόν Sententia prolata a sancto concilio contra impium et inimicum rectae fidei Nestorium damnans 25 eum 'H άγία σύνοδος είπε* Πρός τοϊς άλλοις μήτε ύπακούσαι βουληθέντος τού τιμιωτάτου Νεστορίου τη παρ’ ημών κλήσει μήτε μήν τούς παρ’ ημών άποσταλέντας άγιωτά-τους καί θεοσεβεστάτους έπισκόπους προσδεξαμένου, άναγκαίως έχωρήσαμεν έπί τήν έςέτασιν τών δυσσεβηθέντων αύτώ καί φωράσαντες αύτόν έκ τε τών επιστολών αύτού καί έκ τών συγγραμμάτων τών άναγνωσθέντων καί έκ τών άρτίως παρ’ αύτού ρηθέντων κατά τήνδε τήν μητρόπολιν καί προσμαρτυρηθέντων δυσσεβώς φρονούντα καί κηρύττοντα, άναγκαίως κατεπειχθέντες από τε τών κανόνων Sancta synodus dixit: Super alia neque obaudire volente honoratis­ simo Nestorio nostram vocationem neque a nobis destinatos sanctissi- 30 mus et dei optimos cultores epis­ copos suscipiente, necessario acces­ simus ad discussionem impie ab eo dictorum et deprehendentes eum et ex epistulis eius et ex scriptis quae 35 lecta sunt, et de nuper ab eo dictis in hac metropoli et probatis per testium depositionem impie sapien­ tem et praedicantem necessario coacti tam ex canonibus quam ex 40 epistula sanctissimi patris nostri et comministri Caelestini episcopi Ro- 1 Cf. Coi 1, 18. Council of Ephe tus — 431 * 61 rather for us alone (for he who knew no sin needed no offering), let him be anathema. 11. If anyone docs not confess that the flesh of the Lord is lifegiving and belongs to the Word from God the Father, but maintains that it belongs to another besides him, united with him in dignity or as enjoying a mere divine indwelling, and is not rather life-giving, as we said, since it became the flesh belonging to the Word who has power to bring all things to life, let him be anathema. 12. If anyone does not confess that the Word of God suffered in the flesh and was crucified in the flesh and tasted death in the flesh and became the first born of the dead1, although as God he is life and life-giving, let him be anathema. The judgment against Nestorius The holy synod said: As, in addition to all else, the excellent Nestorius has declined to obey our summons and has not received the holy and God-fearing bishops we sent to him, we have of necessity started upon an investigation of his impieties. We have found him out thinking and speaking in an impious fashion, from his letters, from his writings that have been read out, and from the things that he has recently said in this metropolis which have been witnessed to by others; and as a result we have been compelled of necessity both by the canons ’ See Col 1, 18. Concilium Ephe tinum —4JI 62 καί έχ της επιστολής του άγιωτάτου πατρός ήμών καί συλλειτουργού Κελεστίνου [τού] επισκόπου τής ‘Ρωμαίων έκκλησΐας δακρύσαντες 5 πολλάκις έπί ταύτην τήν σκυθρωπήν κατ’ (χύτου έχωρήσαμεν άπόφ-ασιν. Ό βλασφημηθείς τοίνυν παρ’ αύτοϋ κύριος ημών ’Ιησούς Χριστός ώρισε διά τής παρούσης άγιωτάτης συνόδου ίο άλλότριον είναι τον αύτόν Νεστόριον τοϋ τε επισκοπικού αξιώματος καί παντός συλλόγου Ιερατικού. Επιστολή συνοδική περί των ανατολικών επισκόπων is ‘Η άγία καί οικουμενική σύνοδος ή έν Έφέσω συγκροτηθεΐσα έκ θεσπίσματος τών εύσεβεστάτων βασιλέων τοΐς καθ’ έκάστην επαρχίαν τε καί πόλιν έπισκόποις πρεσβυτέροις ίο διακόνοις καί παντί τώ λαώ. Συναχθέντων ημών κατά τό εύσεβές γράμμα έν τη Έφεσίων μητροπόλει, άπεστάτησαν τινές έξ ημών, οντες τόν αριθμόν τριάκοντα μικρώ πρός, 25 έξαρχον τής έαυτών αποστασίας έσχηκότες τόν τής Άντιοχέων έπίσκοπον ’Ιωάννη ν, ών καί τά ονόματά έστι ταϋτα πρώτος αύτός ’Ιωάννης ό ’Αντιοso χείας Συρίας manorum ecclesiae lacrimantes sae­ pius ad hanc maerore plenam contra eum venimus sententiam. Qui blasphematus igitur ab eo est dominus noster lesus Christus, definiit per praesentem sanctissimam synodum alienum esse eundem Nestorium tam ab episcopali digni­ tate quam etiam ab omni collegio sacerdotali. Synodi epistula generalis de orientalibus episcopis Sancta et universalis synodus quae in Epheso congregata est ex decreto piissimorum principum, unicuique sanctae synodo quae per singulas mundi partes est, in domino salutem. Nobis secundum pias litteras congregatis in Ephesia civitate, recesserunt nonnulli ex nobis numero paulo amplius quam triginta, principem suae apostasiae habentes Antiochenorum episco­ pum Iohannem, quorum et nomina haec sunt: Idem Iohannes Antiochiae Syriae i 1 οΐτινες τής εκκλησιαστικής κοινωνίας, μηδεμίαν έχοντες άδειαν ώς έξ αύθεντίας Ιερατικής είς τό δύνασθαι 35 τινάς βλάπτειν έκ ταύτης ή ώφελεϊν διά τό καί τινάς έν αύτοΐς είναι καθηρημένους, πρό πάντων μέν τά Νεστορίου καί τά Κελεστίου φρονήμα­ τα έπιφερόμενοι σαφέστατα άπεδεί40 χθησαν έκ τοϋ μή έλέσθαι μεθ’ Qui habentes secum quosdam depositos, ante omnia quidem Ne­ stori! et Caelestii sententias vindi­ cantes manifestissime demonstrati sunt, eo quod nobiscum contra Nestorium minime acquiescant; quos et communi sententia sancta synodus et omni ecclesiastica com­ munione alienos effecit et cuncta 1 Sequuntur nomina aliorum 33 orientalium episcoporum. Council o/ Ephesus — 4.31 ♦ 62 and by the letter of our most holy father and fellow servant Celestine, bishop of the church of the Romans, to issue this sad condemnation against him, though we do so with many tears. Our lord Jesus Christ, who has been blasphemed by him, has determined through this most holy synod that the same Nestorius should be stripped of his episcopal dignity and removed from the college of priests. Synodical letter about the eastern bishops The holy and ecumenical synod, gathered together in Ephesus at the behest of the most pious princes, [sends greeting] to the bishops, priests, deacons and the whole people in every province and city. When we had gathered together in accordance with the pious decree in the metropolis of Ephesus, some separated themselves from us, a little more than thirty in number. The leader of this apostasy was John, bishop of Antioch, and their names are as follows. First the same John, bishop of Antioch in Syria, 1 These men, despite the fact that they were members of the ecclesiastical community, had no licence either to do harm through their priestly dignity or to do good, because some among their number had already been deposed. Their support of the views of Nestorius and Celestius was clearly shown by their refusal to condemn Nestorius together with us. By a common decree the sacred 1 The names of 33 other eastern bishops follow. 63 Concilium Ephesinum — 431 ήμών Νεστορίου καταψηφίσασθαι* ούστινας δόγματι κοινώ ή αγία σύνοδος πάσης μέν έκκλησιαστικής κοινωνίας άλλοτρίους έποίησεν, πάσαν δέ αύτών ένέργειαν Ιερατικήν περιεϊλεν, δι’ ής ήδύναντο βλάπτειν ή ώφελεϊν τίνος. Επειδή1 δέ έχρήν καί τούς άπολειφθέντας τής συνόδου καί μείναντας κατά χώραν ή πόλιν διά τινα αιτίαν ή έκκλησιαστικην ή σωματικήν μή άγνοήσαι τά περί αύτών τετυπωμένα, γνωρίζομεν τή ύμετέρα άγιότητί τε καί αγάπη ότιπερ είτε ό μητροπολίτης τής επαρχίας άποστατήσας τής αγίας καί οικουμενικής συνόδου προσέθετα τώ τής άποστασίας συνεδρίω ή μετά τούτο προστεθείη ή τά Κελεστίου έφρόνησεν ή φρονήσει, ούτος κατά τών τής έπαρχίας επισκόπων διαπράττεσθαί τι ούδαμώς δύναται, πάσης εκκλησιαστικής κοινωνίας εντεύθεν ήδη ύπό τής συνόδου εκβεβλημένος καί άνενέργητος ύπαρχων, αλλά καί αύτοΐς τοϊς τής έπαρχίας έπισκόποις καί τοϊς πέριξ μητροπολίταις τοϊς τά τής όρθοδοξίας φρονούσιν ύποκείσεται είς τό πάντη καί τού βαθμού τής έπισκοπής έκβληθήναι. Εί δέ τινες2 έπαρχιώται έπίσκοποι άπελείφθησαν τής άγιας συνόδου καί τή άποστασία προσετέθησαν ή προστεθήναι πειραθεϊεν ή καί ύϊιογράψαντες τή Νεστορίου καθαιρέσει έπαλινδρόμησαν πρός τό τής άποστασίας συνέδριου, τούτους πάντη κατά τό δόξαν τή άγια συνόδω άλλοτρίους είναι τής ίερωσύνης καί τοΰ βαθμού άποπίπτοντας. Εί δέ τινές3 καί τών έν έκαστη πόλει ή χώρα κληρικών ύπό Νεστορίου καί τών σύν αύτώ όντων 1 Canon Eph. I. 3 Canon Eph. II. sacerdotii operatione privavit per quam possent vel nocere vel iuvare. Quia1 vero oportuit et eos qui defuerunt a synodo et perstiterunt in unaquaque prouincia, non igno­ rare quae de his decreta sint, notum vestrae facimus sanctitati quia sive metropolitanus quis cuiuslibet regio­ nis abscedens ab hoc sancto et universali conventu, adiectus est ad illud apostasiae concilium vel post haec si se illi commiserit vel si ea quae sunt Caelestii, [post haec] sapuit sive sapuerit, contra suae regionis episcopos nihil poterit praevalere, omni ecclesiastica com­ munione a praesenti iam hac synodo factus extorris atque privatus effec­ tu; sed et ipsis suae regionis epis­ copis et affinibus undique metropolitanis, qui orthodoxe sentiunt, subiacebit, ut in totum et episco­ patus gradu privetur. 10 15 20 25 30 Si vero2 aliqui paroeciales epis­ copi, relicte hoc sancto concilio, eidem discessioni adiuncti sint aut adiungi temptaverint, aut si quis ex his qui subscripserunt deiectioni , ad conventum reversi sint discessionis eiusdem, hos om­ nino secundum quod huic sanctae synodo placuit, esse sacerdotio alienos et ab eodem cadere gradu. Si vero3 et quidam clericorum qui in unaquaque sunt civitate, a Nestorio vel ab his qui ùna sunt, eo 3 Canon Eph. III 35 40 45 Council of Ephesut — 431 ♦ 63 synod has expelled them from ecclesiastical communion and deprived them of the exercise of their priestly office, through which they have been able to harm some and help others. Since* it is necessary that those who were absent from the synod and remained in the country' or the city, on account of their own church affairs or because of their health, should not be ignorant of the decisions formulated concerning these matters, we make it known to your holinesses that if any metropolitan of a province dissents from the holy and ecumenical synod and attaches himself to the assembly of the revolters, or should do so later, or should he have adopted the opinions of Celestius, or do so in the future, such a one is deprived of all power to take steps against the bishops of his province. He is thereby cast out by the synod from all ecclesiastical communion and is deprived of all ecclesiastical authority. Instead he is to be subjected to the bishops of his own province and the surrounding metropolitans, provided they be orthodox, even to the extent of being completely deposed from the rank of bishop. If any2 provincial bishops have absented themselves from the holy synod and have either attached themselves or attempted to attach themselves to the apos­ tasy, or after subscribing the deposition of Nestorius have returned to the assembly of apostates, these, according to the decision of the holy synod, are to be deprived of the priesthood and deposed from their rank. If any3 clerics either in city or country have been suspended by Nestorius and those with him from their priesthood because of their orthodoxy, we have 1 Canon 1 of Ephesus. 2 Canon 2 of Ephesus. 3 Canon 3 of Ephesus. 64 io 13 Î5 30 Canalium Ephcsmum — 431 τής ίερωσΰνης έκωλύθησαν διά τό όρθώς φρονεϊν, έδικαιώσαμεν καί τούτους τόν ίδιον άπολαβεϊν βαθμόν, κοινώς δέ τούς τη όρθοδόξω καί οικουμενική συνόδω συμφρονοΰντας κληρικούς κελεύομεν τοΐς άποστατήσασιν ή άφισταμένοις έπισκόποις μηδ’ ολως ύποκεϊσθαι κατά μηδένα τρόπον. Εί δέ τινές1 άποστατησαιεν τών κληρικών καί τόλμησα ιεν ή κατ’ ιδίαν ή δημοσία τά Νεστορίου ή τά Κελεστίου φρόνησα», καί τούτους είναι καθηρημενους ύπό της άγιας συνόδου δεδικαίωται. "Οσοι2 δέ επί άτόποις πράξεσιν κατεκρίθησαν υπό τής άγιας συνόδου ή ύπό τών οικείων έπισκόπων καί τούτοις άκανονίστως κατά τήν έν άπασιν αύτοΰ αδιαφορίαν ό Νεστόριος ή οί τά αύτοΰ φρονοΰντες άποδοΰναι έπειράθησαν ή πειραθεϊεν κοινωνίαν ή βαθμόν, άνωφελήτους μένειν καί τούτους καί είναι ούδέν ήττον καθηρημενους έδικαιώσαμεν. ‘Ομοίως3 δέ καί εί τινες βουληθεϊεν τά περί έκαστου πεπραγμένα έν τή αγία συνόδω τή εν Έφέσω οίωδήποτε τρόπω παρασαλεύειν, ή άγια σύνοδος ώρισεν, εί μέν έπίσκοποι ή κληρικοί εϊεν, τοΰ οικείου παντελώς άποπίπτειν βαθμού' εί δέ λαϊκοί, ακοινώνητους ύπάρχειν. quod rectc sapèrent, ab officio suspensi sunt, et hos proprio gradui restitui sanximus, communiter vero eos clericos qui eadem sapiunt quae haec orthodoxa et universalis syno­ dus, iubemus his qui abscesserunt sive abscessuri sunt, omnino non esse subiectos neque ullo modo subiacere. Si qui1 vero abscesserint clerico­ rum et praesumpserint vel clam vel palam ea quae Nestorii aut ea quae Caelestii sunt, sentire, et hos a sancta synodo esse depositos. Quicumque2 vero ob incongruis factis ab hoc sancto conventu deiecti sunt seu ab episcopis propriis et his irregulariter circa indis­ cretionem per omnia suam Nestorius aut hi qui ea quae eius sunt, sentiunt, reddere communionem vel gradum temptaverint, absque ullo eos esse solacio et nihilo minus illos deposi­ tos permanere sancivimus. Similiter3 vero et si quicumque voluerint ea quae de singulis acta sunt in hac sancta synodo Ephesena, quolibet modo commovere, eadem sancta synodus definivit, si episcopi aut clerici fuerint, ut omni modo a gradu proprio excidant; si vero laici, sint communione privati. "Ορος περί τής έν Νικαία πίστεως Definitio de fide apud Nicaeam conscripta 33 *Η έν Νικαία σύνοδος πίστιν έςέθετο ταύτην ' Πιστεύομεν . . .4 Τή μέν ούν άγια ταύτη πίστει πάντας συντίθεσθαι προσήκεΓ εχει «ο γάρ εύσεβώς καί άποχρώντως εις ώφέλειαν τής ύπ’ ούρανόν. Επειδή Nicaena synodus hanc fidem exposuit: Credimus . . .* Sanctae quidem huic fidei omnes consentire convenit; habet enim pie atque sufficienter ad utilitatem totius orbis terrae. Quia vero aliqui 1 Canon Eph. IV 2 Canon Eph. V 3 Canon Eph. VI; cf. conc. Carth. (419), c. 94 (CSP 355-356). 4 Sequitur symbolum nicaenum. V. p. 3 adn. 9 sub sigla E 2. Council of Ephciui — 431 * 64 thought it right that these should regain their proper rank; and in general we decree that those clerics who are in agreement with the orthodox and ecumenical synod should in no way be subject to those bishops who have revolted or may revolt from it. If any1 clerics should apostatise and in private or in public dare to hold the views of Nestorius or Celestius, it is thought right that such should stand deposed by the holy synod. Whoever have been condemned of improper practices by the holy synod or by their own bishops, and have been uncanonically restored to communion and rank by Nestorius or his sympathisers, with their habitual lack of discrimina­ tion, such persons we have decreed gain nothing by this and are to remain deposed as before. Similarly3 if anyone should wish in any way to upset the decisions in each point taken in the holy synod of Ephesus, the holy synod decides that if they are bishops or clerics they should be completely deprived of their own rank and if they are laity they should be excommunicated. Definition of the faith at Nicaea The synod of Nicaea produced this creed: We believe.. .4 It seems fitting that all should assent to this holy creed. It is pious and sufficient­ ly helpful for the whole world. But since some pretend to confess and accept it, ' Canon 4 of Ephesus. 2 Canon 5 of Ephesus. 3 Canon 6 of Ephesus; see council of Carthage (419), canon 94 (CSP 355-356; trans. Percival 490). 4 The Nicene creed follows. See p. 3 note 9, under the sign E 2. 65 Concilium Ephestr.xm — -f.H δέ τινές προσποιούνται μέν όμολογεϊν αύτήν καί συντίθεμαι, παρερμηνεύουσι δέ τών εννοιών την δύναμιν έπί τό αύτοϊς δοκούν κα'ι σοφίζονται την άλήθειαν, πλάνης δντες υιοί καί άπωλείας τέκνα, έδέησεν άναγκαίως άγιων πατέρων καί όρθοδόξων παραθέσβαι χρήσεις πληροφορήσαι δυναμένας τίνα τε τρόπον νενοήκασιν αύτήν και κηρύξαι τεΟαρρήκασιν, ώστε δηλονότι καί πάντας τούς ορθήν καί άμώμητον έχοντας πίστιν ούτω καί νοειν καί έρμηνεύειν καί κηρύττειν αύτήν. simulant quidem eam se confiteri et consentire, male autem interpretan­ tur sensuum virtutem secundum quod eis placet, et circumveniunt veritatem, filii existentes erroris et s nati perditionis, opus fuit necessario sanctorum patrum et orthodoxorum adicere testimonia quae satisfacere valeant quemammodum intellexe­ runt eam et praedicare praesumpse- 10 runt, ut palam sit quia omnes rectam ct immaculatam habentes fidem sic ct intellegunt et interpretantur et praedicant eam. ...............1 Τούτων τοίνυν άναγνωσθέντων, ώρισεν2 η άγια σύνοδος έτέραν πίστιν μηδενΐ έξεϊναι προφέρειν ή γούν συγγράφειν ή συντιΟέναι παρά τήν όρισθεϊσαν παρά τών αγίων πατέρων τών έν τη Νικαέων συναχθέντων σύν άγίω πνεύματΓ τούς δέ τολμώντας ή συντιΟέναι πίστιν έτέραν ή γούν προκομίζειν ή προφέρειν τοϊς έΟέλουσιν έπιστρέφειν είς έπίγνωσιν τής αλήθειας ή έξ ’Ελληνισμού ή έξ ’Ιουδαϊσμού ή γούν έξ αίρέσεως οίασδηποτοϋν, τούτους, εί μέν είεν έπίσκοποι ή κληρικοί, άλλοτρίους είναι τούς έπισκόπους της επισκοπής καί τούς κληρικούς τού κλήρου" εί δέ λαϊκοί είεν, άναΟεματίζεσθαι. Κατά τόν ίσον δέ τρόπον, εί φωραθεϊέν τινες είτε έπίσκοποι είτε κληρικοί είτε λαϊκοί ή φρονουντες ή διδάσκοντες τά έν τη προκομισΟείση έκθέσει παρά Χαρισίου τού πρεσβυτέρου περί τής ένανΟρωπήσεως τού μονογενούς υιού τού θεού ή γούν τά μιαρά καί διεστραμμένα Νεστορίου δόγματα, & καί ύποτέτακται, ύποκείσθωσαν τη άποφάσει τής άγίας ταύτης καί His igitur recitatis decrevit2 sancta synodus aliam fidem nulli licere proferre vel conscribere vel com­ ponere praeter illam quae definita est a sanctis patribus qui Nicaeam per spiritum sanctum conuenerunt; illos vero qui audent fidem aliam vel componere vel proferre volenti­ bus converti ad agnitionem veritatis sive ex gentilitate sive ex ludaismo sive ex alia qualibet haeresi, si episcopi quidem fuerint aut clerici, alienos esse episcopos ab episcopatu et clericos a clero; si vero laici sint, anathematizari. Simili modo si qui deprehensi fuerint sive episcopi sive clerici vel laici vel credentes vel docentes ea quae scripta sunt in expositione quae a Charisio presby­ tero prolata est de inhumanatione unigeniti filii dei, aut certe polluta et perversa Nestorii dogmata, quae etiam subiecta sunt, eos subiacere sententiae sanctae huius et univer­ salis synodi, ita ut sit palam episcopum quidem alienum fore episcopa­ tu et deponendum, clericum vero a clero similiter summovendum et 1 Sequuntur florilegium locorum ex scriptis patrum et gesta de Charisio presbytero. 1 Hinc usque ad finem = Canon Eph. VII. îo ïs 30 35 40 Council of Ephe$m — 431 * 65 while at the same time distorting the force of its expressions to their own opinion and so evading the truth, being sons of error and children of destruction, it has proved necessary to add testimonies from the holy and orthodox fathers that can fill out the meaning they have given to the words and their courage in proclaim­ ing it. All those who have a clear and blameless faith will understand, interpret and proclaim it in this way. I When these documents had been read out, the holy syn I1 2 decreed the following. It is not permitted to produce or write or compose any other creed except the one which was defined by the holy fathers who were gathered together in the holy Spirit at Nicaea. Any who dare to compose or bring forth or produce another creed for the benefit of those who wish to turn from Hellenism or Judaism or some other heresy to the knowledge of the truth, if they are bishops or clerics they should be deprived of their respective charges and if they are laymen they are to be anathematised. In the same way if any should be discovered, whether bishops, clergy or laity, thinking or teaching the views expressed in his statement by the priest Charisius about the incarnation of the only-begotten Son of God or the disgusting, perverted views of Nestorius, which underlie them, these should be subject to the condemnation of this holy and ecumenical synod. A bishop clearly is to be stripped of his bishopric and 1 At this point there follows a florilegium of the writings of the fathers and an account of what was done about the priest Charisius. 2 From here to the end = Canon 7 of Ephesus. 66 Conalium Epheîûutm — ·/.* I οικουμενικής συνόδου, ώστε δηλονότι esse depositum; si vero laicus sit, et τόν μέν επίσκοπον άλλοτριουσθαι ille anathematizetur sicut praedic­ τής έπισκοπής καί είναι καθηρημένον, tum est. τόν δέ κληρικόν όμοίως έκπίπτειν τού κλήρου* εί δέ λαϊκός τις είη, καί ούτος άναθεματιζέσθω καθά προείρηται. "Ορος κατά τών δυσσεβών μεσσαλιανιτών ή γούν εύχιτών ίο Συνελθόντες έφ’ ημών οί εύλαβέστατοι και θεοφιλέστατοι επίσκοποι Ούαλεριανός καί Άμφιλόχιος καί σκέψιν προθέντες κοινήν περί τών λεγομένων έν τοϊς της Παμφυλίας is μέρεσι μεσσαλιανιτών εΐτουν εύχι­ τών ή γούν ενθουσιαστών είτε όπωσοϋν ή μιαρωτάτη τών μνημονευΟέντων αίρεσις σαφηνισθείη, ημών δέ διασκοπούντων, προεκόμισεν ό εύλα10 βέστατος καί θεοσεβέστατος επίσκο­ πος Ούαλεριανός χαρτίον συνοδικόν περί τούτων αύτών συνταχθέν έν τη μεγάλη Κωνσταντινουπόλει επί τοϋ μακαρίας μνήμης Σίσιννίου1* δ καί is άναγνωσθέν επί πάντων έδοξεν εύ πεποιήσθαι καί όρθώς έχειν. Καί συνηρεσεν άπασιν ήμϊν καί τοΐς θεοφιλεστάτοις έπισκόποις Ούαλεριανώ καί ’Λμφιλοχίω καί πασι 3ο τοϊς τών Παμφύλων καί Λυκαόνων έπαρχιών εύλαβεστάτοις έπισκόποις τά έν τώ συνοδικω χαρτίω τυπωθέντα κρατεϊν άπαντα καί κατά μηδένα τρόπον παραβαίνεσθαι αύτά, as βεβαίων οντων δηλαδή καί τών πεπραγμένων έν ’Αλεξάνδρειά, ώστε τούς όντας κατά πάσαν έπαρχίαν της μεσσαλιανών ή γούν ένθουσιαστών αίρέσεως ή καί έν ύποψίαις της τοι1 Cf. Grumel, 49. Definitio contra impios messalianitas hoc est euchitas sive enthusiastas Venientes ad nos pientissimi et religiosissimi episcopi Valerianus et Amphilochius proposuerunt in communi considerandum de messalianitis, hoc est euchitis vel enthu­ siasms, qui in Pamphylia versantur, vel quocumque nomine contami­ natissima haeresis vocatur. At no­ bis considerantibus attulit pientissimus et religiosissimus episcopus Valerianus schedulam synodicam de illis compositam in magna Constantinopoli sub beatae memoriae Sisinnio1. Quae ubi lecta, ab omnibus probata est, quod bene sit condita recteque habeat, et placuit nobis omnibus et pientissimis episcopis Valeriano et Amphilochio et omni­ bus Pamphyliae et Lycaoniae pro­ vinciarum pientissimis episcopis, ut omnia quae in synodica charta con­ tenta, robur habeant, et nullo modo praetereunda, et solida sint et ea quae in Alexandria acta sunt, ita ut omnes qui per universam provin­ ciam haeretici messaliani vel enthusiastae sunt vel de eius haereseos morbo suspecti, sive clerici sive laici sint, conveniantür et si quidem anathematizaverint iuxta ea quae in Council of Ephriui — 431 * 66 deposed, a cleric to be deposed from the clergy, and a lay person is to be anathematised, as was said before. Definition against the impious Messalians or Euchites The most pious and religious bishops Valerian and Amphilochius came together to us and made a joint enquiry about the so called Messalians or Euchites or Enthusiasts, or whatever name this appalling heresy goes under, who dwell in the region of Pamphylia. We made investigation and the god-fearing and reve­ rent Valerian produced a synodical document concerning these people, which had been drawn up in great Constantinople in the time of Sisinnius of blessed memory1. When this had been read out in the presence of all, it was agreed that it had been well made and was correct. We all agreed, as did the most religious bishops Valerian and Amphilochius and all the pious bishops of the provinces of Pamphylia and Lycaonia, that what had been inscribed in the synodical docu­ ment should be confirmed and in no way disobeyed, clearly without prejudice to the acts of Alexandria. Consequently those anywhere in that province who subscribed to the heresy of the Messalians or Enthusiasts, or who were sus­ pected of the disease, whether clerical or lay, are to come together; if they sign 1 See Grumel, 49, 67 Concilium Ephcstnurri — 4.31 αύτης νόσου γεγενημένους, είτε κλη­ praedicto synodico scripto pro­ ρικοί είεν είτε λαϊκοί, μεθοδεύεσθαι, nuntiata sunt, in scriptis, si clerici καί αναθεματίζοντας κατά τά έν τώ fuerint, maneant clerici, si laici, ad μνημονευθέντι συνοδικώ διηγορευ- communionem admittantur. Quodμένα έγγράφως, μένειν τούς μέν si rennuerint anathematizare, si 5 κληρικούς έν τώ κλήρω, τούς δέ presbyteri vel diaconi fuerint vel in λαϊκούς έν τη κοινωνία της έκκλησίας' alio quopiam gradu ecclesiae, exci­ άνανεύοντας δέ πρός τούτο καί μή dant et a clero et a gradu et a com­ αναθεματίζοντας, τούς μέν πρεσβυτέ- munione; laici vero anathematizen­ ρους καί διακόνους καί τούς έτερόν tur. Convicti quoque non permit­ 10 τινα βαθμόν έχοντας έν έκκλησία tantur habere monasteria, ut ne έκπίπτειν καί κλήρου καί βαθμού καί zizaniae diffundantur et crescant. κοινωνίας, τούς δέ λαϊκούς άναθε- Haec ut sic agantur, omnes vires ματίζεσθαι. Μοναστήρια δέ μή συγ- intendant pientissimi episcopi Va­ χωρεϊσθαι έχειν τούς έλεγχομένους lerianus et Amphilochius ceterique 15 ύπέρ τού μή τό ζιζάνιον έκτείνεσθαι reverentissimi totius provinciae epi­ καί ίσχύειν πράττεσθαι δέ ταΰτα -αν­ scopi. Unde ad haec placuit librum τί σθένει χρωμένων της έπί τούτων pollutae illius haereseos, qui dicitur σπουδής αύτών τε καί τών θεοφι- Asceticon, anathematizari, quem λεστάτων έπισκόπων Ούαλεριανού attulerat religiosissimus et pientis- 20 καί Άμφιλοχίου καί τών κατά simus Valerianus, utpote ab haere­ πάσαν τήν έπαρχίαν εύλαβεστάτων ticis compositum; similiter si quid έπισκόπων. Συνήρεσε δέ πρός τούτοις illorum impietatem sapiens apud άναθεματισθήναι τό βιβλίον τό προ- plerosque inveniatur, etiam hoc φερόμενον τής μιαρας έκείνης αίρέ- anathema sit. Praeterea dum conve­ σεως τό λεγόμενον παρ’ αύτοΐς niunt, quae utilia et necessaria ad ’Ασκητικόν, τό προκομισθέν παρά concordiam et communionem et τού εύλαβεστάτου καί θεοφιλέστατου dispositionem, manifeste scriptis έπισκόπου Ούαλεριανού, ώς παρά commendentur; si autem quaestio τών αίρετικών έκτεθέν, καί et τι oborta de his quae in hoc negotio 30 έτερον σύνταγμα τής έκείνων άνοσιό- sunt, et si quid difficile et ambiguum τητος εύρίσκοιτο παρά τισι, καί fuerit, quod pientissimis episcopis τούτο είναι ανάθεμα. Έπι τούτοις Valeriano et Amphilochio ceterisάλλήλοις συμβεβηκότων τότε είς que per totam provinciam episco­ όμοψυχίαν καί κοινωνίαν καί διάθεσιν, pis non probatur, admotis scriptu­ 35 άναγκαϊον ήν έγγράφως τά δόξαντα ris omnia excutere debent, et si φανερά καταστήσαΓ εί δέ δή τις relicti fuerint pientissimi episcopi γένηται ζήτησις περί τούτων έν vel Lyciorum vel Lycaoniorum, non τωδε τώ πράγματι αύτοΐς τε τοΐς relinquatur tamen metropolitanus θεοσεβεστάτοις έπισκόποις Ούαλερια- provinciae, cuiuscumque fuerit, in 40 νώ καί Άμφιλοχίω καί τοΐς κατά commentarios haec referenda, ut si πάσαν τήν έπαρχίαν εύλαβεστάτοις qui opus habent iis, inveniant quo έπισκόποις καί εϊ τι δόξειεν άνακύ- etiam aliis ea diligentius exponant. πτειν τών δυσχερών ή άμφισβητησίμων, ευ έδοξεν έχειν παραληφθέντων τών θεοσεβεστάτων έπισκόπων ή Λυκίων ή Λυκαόνων, ούκ άπολιμ- 45 πανομένου τού μητροπολίτου ής άν έλοιντο έπαρχίας, είς τύπον άνάγεσθαι τόν δέοντα διά τής αύτών μεσιτείας τά κινούμενα. Council of Ephesus — 431 * 67 the anathemas according to what was promulgated in the aforementioned synod, should they be clergy they should remain such and if laity they are to remain in communion. But if they decline and do not anathematise, if they are presbyters or deacons or hold any other rank in the church, they are to forfeit their clerical status and grade and communion, and if they are laity let them be anathematised. In addition, those who have been condemned are not to be permitted to govern monasteries, lest tares be sown and increase. The vigorous and zealous execution of all these decrees is enjoined upon the reverent bishops Valerian and Amphilochius and the other reverent bishops throughout the whole province. Furthermore it seemed good that the filthy book of this heresy, which has been published and is called by them Asceticon, should be anathematised, as being composed by heretics, a copy of which the most pious and religious Valerian brought with him. Any other production savouring of the like impiety which is found anywhere is to be treated similarly. In addition, when they come together, they should commit clearly to writing whatever conduces to the creation of concord, communion and order. But if any discussion should arise in connexion with the present business among the most godly bishops Valerian, Amphilochius and the other reverent bishops in the province, and if something difficult or ambiguous crops up, then in such a case it seems good that the godly bishops of Lycia and Lycaonia should be brought in, and the metropolitan of whatever province these choose should not be left out. In this way the disputed questions should through their means be brought to an appropriate solution. 6S 4 ιο 15 20 25 3ο 35 40 ConoHam Efibetinum —431 ψήφος περί τού δτι ol Κύπριοι δι’ έαυτών τάς χειροτονίας ποιούνται1 Votum: quod episcopi Cyprii ordinationes per se ipsos faciant1 Ή αγία σύνοδος είπε’ Πράγμα παρά τούς εκκλησιαστικούς θεσμούς καί τούς κανόνας τών άγίων πατέρων καινοτομούμενον καί τής πάντων έλευθερίας άπτόμενον προσήγγειλεν ό θεοσεβέστατος συνεπίσκοπος *Ρηγϊνος και οί σύν αύτώ εύλαβέστατοι έπίσκοποι τής Κυπρίων έπαρχίας Ζήνων καί Εύάγριος. ”0θεν έπειδή τά κοινά πάθη μείζονος δείται τής θεραπείας, ώς καί με ίζανα την βλάβην φέροντα, εί μηδέ έθος άρχαϊον παρηκολούθησεν, ώστε τόν επίσκοπον τής ’ Λντιοχέων πόλεως τάς έν Κύπρω ποιεϊσθαι χειροτονίας, καθά διά τών λιβέλλων καί τών οίκείων φωνών έδίδαςαν οί εύλαβέστατοι άνδρεζ οι την πρόσοδον τή αγία συνόδω ποιησάμενοι, έξουσιν τό άνεπηρέαστον καί άβίαστον οί τών άγίων έκκλησιών τών κατά την Κύπρον προεστώτες, κατά τούς κανό­ νας τών οσίων πατέρων καί την άρχαίαν συνήθειαν δι’ έαυτών τάς χειροτονίας τών εύλαβεστάτων έπισκόπων ποιούμενοι. Τό δέ αύτό καί έπί τών άλλων διοικήσεων καί τών απανταχού επαρχιών παραφυλαχθήσεται, ώστε μηδένα τών θεοφιλέστατων έπισκόπων επαρχίαν έτερον ούκ ούσαν άνωθεν καί έξ αρχής ύπό την αύτοΰ ή γοϋν τών προ αύτού χεϊρα καταλαμβάνειν' άλλ’ εί καί τις κατέλαβε καί ύφ’ έαυτόν πεποίηται βιασάμενος, τούτον άποδιδόναι, ίνα μή τών πατέρων οί κανόνες παραβαίνωνται, μηδέ έν Sancta synodus dixit: Rem hanc quae praeter ecclesiasti­ cas constitutiones et sanctorum pa­ trum canones innovatur et omnium libertatem attingentem annuntiavit pientissimus episcopus Reginus et qui cum eo pientissimi episcopi provinciae Cypri Zenon et Evagrius. Unde quoniam communes morbi maiore egent remedio, eo quod maius damnum afferant, si non est vetus mos quod episcopus Antio­ chenus ordinat in Cypro, sicut libel­ lis et propriis vocibus docuerunt pientissimi viri sanctarum ecclesia­ rum in Cypro praesules, qui ad sanc­ tam synodum accesserunt, a nullo impetantur vel vim patiantur, se­ cundum canones sanctorum patrum et veterem consuetudinem per se ip­ sos ordinationes pientissimorum episcoporum facientes. Istud etiam in aliis dioecesibus et in omnibus provinciis servetur, ut nullus pien­ tissimorum episcoporum aliam pro­ vinciam, quae non antea et ab initio fuit suae, sub suam vel saltem eorum qui sibi praesunt, manum trahat; sed si quis apprehenderit et in suam fecerit, eam restituat, ut ne patrum canones praetereantur neque sub sacerdotii praetextu mundanae po­ testatis fastum subintroducat, ne paulatim et clam libertas amittatur quam nobis donavit proprio sangui­ ne dominus noster lesus Christus omnium hominum liberator. Visum 1 Cf. conc. Nie. I, cc. 6-7 (v. supra p. 9) ; conc. Constantin. I, c. 2 (v. supra pp. 31-32) ; Can. ap. 34-35 (CSP 24); conc. Antioch. (341), cc. 9,13, 22 (CSP 110,114, 121); conc. Sard. (342/343), cc. 3, 11, 12 (CSP 162-163,175-176). Council of Ephtws — 431 * 68 Resolution: that the bishops of Cyprus may themselves conduct ordinations1 The holy synod declared: The most reverent bishop Rheginus and with him Zenon and Evagrius, revered bishops of the province of Cyprus, have brought forward what is both an innovation against the ecclesiastical customs and the canons of the holy fathers and concerns the freedom of alL Therefore, since common diseases need more healing as they bring greater harm with them, if it has not been a continuous ancient custom for the bishop of Antioch to hold ordinations in Cyprus — as it is asserted in memorials and orally by the religious men who have come before the synod — the prelates of the holy churches of Cyprus shall, free from molestation and violence, use their right to perform by themselves the ordina­ tion of reverent bishops for their island, according to the canons of the holy fathers and the ancient custom. The same principle will be observed for other dioceses and provinces every­ where. None of the reverent bishops is to take possession of another province which has not been under his authority from the first or under that of his predecessors. Any one who has thus seized upon and subjected a province is to restore it, lest the canons of the fathers be transgressed and the arrogance of 1 See council of Nicaea I, canons 6-7 (see above p. 9); council of Constantinople I, canon 2 (see above pp. 31-32); Apostolic canons 34—35 (CSP 24; trans. Percival 596); council of Antioch (341), canons 9, 13, 22 (CSP 110, 114, 121; trans. Percival 112, 115, 119); council of Sardica (342/343), canons 3, 11, 12 (CSP 162-163, 175-176; trans. Percival 416-417, 425427). Concilium Epheiinum — 43] 69 Ιερουργίας προσχήματι έξουσίας τύ­ igitur est sanctae et universali syn­ φος κοσμικής παρεισδύηται, μηδέ odo servari per unamquamque pro­ λάθωμεν τήν ελευθερίαν κατά μικρόν vinciam purum et nullam tyranniάπολέσαντες, ήν ήμίν έδωρήσατο dem passum ius vetus ac consuetu­ τώ ίδίω αίματι ό κύριος ημών dinem veterem, opus habente uno- s ’Ιησούς Χριστός ό πάντων άνθρώπων quoque metropolitano ut ad suam έλευθερωτής. Έδοξεν τοίνυν τή αγία securitatem exemplaria actorum ex­ καί οικουμενική συνόδω σώζεσθαι cipiat. Si autem quis veterem figu­ έκαστη έπαρχία καθαρά καί άβίαστα ram contempserit, poenam non τά αύτή προσόντα δίκαια έξ αρχής effugiet; et si quis his quae nunc 10 καί άνωθεν κατά τό πάλαι κρατήσαν decreta sunt, pugnantes litteras at­ έθος, άδειαν έχοντος έκαστου μητρο­ tulerit, irritas esse decrevit sancta et πολίτου τά ίσα τών πεπραγμένων universalis synodus. πρός το οίκεϊον άσφαλέ έκλαβεΐν. Εί δέ τις μαχόμενον τύπον τοϊς νϋν ώρισμένοις προκομίσοι. άκυρον τούτον είναι έδοξεν τή άγια πάση καί 15 οικουμενική συνόδω. Γράμματα περί τής ειρήνης Formula unionis De dei genetrice autem virgine quomodo et sapimus et dicimus, et de modo inhumanationis unigeniti filii dei necessario, non in adiectionis parte, sed in satisfactionis specie, sicut olim et ex sanctis scripturis et ex traditione sanctorum patrum percipientes habuimus, breviter enarramus, nihil penitus adicientes sanctorum patrum Nicaea con­ venientium expositae fidei. Sicut enim praevenimus dicentes, ad omnem sufficit et pietatis agnitionem et totius haereticae pravitatis abdicationem1. Dicimus autem non praesumentes contra ea quae in­ comprehensibilia sunt, sed con­ fessione propriae infirmitatis excludentes eos qui insurgere volunt in quibus ea quae sunt ultra hominem, cogitamus. Confitemur itaque dominum nos­ ΌμολογούμενΡ τοιγαροϋν τόν κύ­ ριον ήμών Ίησούν τόν Χριστόν τόνΥ trum lesum Christum filium dei υιόν τρύ θεού τόν μονογενή, θεόν unigenitum, deum perfectum et Περί δέ τής Θεοτόκου παρθένου όπως καί φρονούμεν καί λέγομεν, τού τε τρόπου τής ένανθρωπήσεως τού μονο­ γενούς® υίου τού θεού άναγκαίως, ούκ έν προσθήκης μέρει, άλλ’ έν πλη­ ροφορίας είδει, ώς άνωθεν έκ τε τών θείων γραφών έκ τε τής παραδόσεως τών άγίων πατέρων παρειληφότες έσχήκαμεν, διά βραχέων έρούμεν, ούδέν τό σύνολον προστιθέντες τή τών άγίων πατέρων τών έν Νικαία έκτεθείση πίστει. *Ως γάρ έφθημεν είρηκότες, πρός πάσαν έξαρκεΐ καί εύσεβείας γνώσιν καί πάσης αιρετικής κακοδοξίας άποκήρυξιν1 ’ Ερούμεν δέ '/> κατατολμώντες τών ανέφικτων, άλλά τή όμολογία τής οικείας άσθενείας άποκλείοντες τοϊς έπιφύεσθαι βουλομένοις έν οίς τά ύπέρ άνθρωπον διασκεπτόμεθα. ® μονσγτνοδς om. C & bine incipit D 1 Cf. supra, Definitionem de fide Nicaena, p. 64 . T τόν om. BCD 20 25 30 35 « Council of Ephcwf — 431 * 69 secular power effect an entry through the cover of priestly office. We must avoid bit by bit destroying the freedom which our lord Jesus Christ, the liberator of all people, gave us through his own blood. It is therefore the pleasure of the holy and ecumenical synod to secure intact and inviolate the rights belonging to each province from the first, according to the custom which has been in force from of old. Each metropolitan has the right to take a copy of the proceedings for his own security. If any one produces a version which is at variance with what is here decided, the holy and ecumenical synod unanimously decrees it to be of no avail. Formula of union We w'ill state briefly what we are convinced of and profess about the God­ bearing virgin and the manner of the incarnation of the only begotten01 Son of God — not by way of addition but in the manner of a full statement, even as we have received and possess it from of old from the holy scriptures and from the tradition of the holy fathers, adding nothing at all to the creed put forward by the holy fathers at Nicaea. For, as we have just said, that creed is sufficient both for the knowledge of godliness and for the repudiation of all heretical false teaching* 1. We shall speak not presuming to approach the unapproachable; but we confess our own weakness and so shut out those who would reproach us for investigating things beyond the human mind. We confess11, then, our lord Jesus Christ, the only begotten Son of God, perfect God and perfect man of a rational soul and a body, begotten before all ages from the Father in his godhead, the same in the last days, for us and for our “ only begotten omitted in C. β D begins here. 1 See above, Definition of the faith at Nicaea, p. 64. 70 s to is 20 S5 Concdùan t'phetinitm — 431 τέλειον καί άνθρωπον τέλειον έκ ψυχής λογικής καί σώματος, πρό αιώνων μέν έκ του πατρός γεννηθέντα κατά τήν θεότητα, έπ’ εσχάτου δέ τών ήμερων τόν αύτόν δι’ ημάς καί διά τήν ήμετέραν σωτηρίαν5 έκ Μαρίας τής παρθένου κατά τήν ανθρωπότητα, όμοούσιον τω πατρί τον αυτόν κατά τήν θεότητα καί όμοούσιον ήμΐν κατά τήν ανθρωπότη­ τα. Δύο γάρ φύσεων ένωσις γέγονεν* δΓ 0 ένα Χριστόν, ένα υΙόν, ένα κύριον όμολογοϋμεν. Κατά ταύτην τήν τής άσυγχύτου ένώσεως έννοιαν όμολογοϋμεν τήν αγίαν παρθένον Θεοτόκον διά το τόν θεόν λόγον σαρκωθηναι και ένανθρωπήσαι καί ές αύτής της συλλήψεως έυώσαι έαυτώ τόν ές αύτής ληφθέντα ναόνε. Τάς δέ εύαγγελικάς καί άποστολικάς περί τού κυρίου φωνάς ίσμεν τούς θεολόγους άνδρας τάς μέν κοινοποιοϋντας ώς έφ’ ενός προσώπου, τάς δέ διαιροϋντας ώς έπί δύο φύσεων καί τάς μέν θεοπρεπεΐς κατά τήν θεότητα τοϋ Χριστού, τάς δέ ταπεινάς κατά τήν άνθρωπότητα αύτού'’ παραδιδόντας. hominem perfectum ex anima ratio­ nali et corpore, ante saecula quidem ex patre natum secundum divinita­ tem, in novissimis autem diebus eundem propter nos et nostram salutem ex Maria virgine secundum humanitatem, consubstantialem pa­ tri secundum deitatem eundem et consubstantialem nobis secundum humanitatem. Duarum enim natura­ rum unitio facta est, propter quod unum Christum, unum filium, unum dominum confitemur. Secun­ dum hanc inconfusae unitionis intellegentiam confitemur sanctam virginem dei genetricem eo quod deus verbum incarnatus sit et in­ humanatus et ex ipso conceptu univerit sibi illud quod ex ea sumptum est templum. Evangelicas autem et apostolicas de domino voces novimus deiloquos viros alias quidem communificantes tamquam super una persona, alias autem dividentes tamquam super duabus naturis et deodecentes quidem se­ cundum deitatem Christi, humiles autem secundum humanitatem eius tradentes. so Κυρίλλου έπιστολή πρός Ίωάννην τόν Άντιοχείας περί τής είρήνης1 Cyrilli epistula ad loannem Antiochenum de pace1 Ταύταις2 ύμών έντυχόντες ταΐς ίεραΐς φωναΐς οΰτω τε και έαυτούς φρονοϋντας εύρίσκοντες (,,είς γάρ κύριος, » μία πίστις, έν βάπτισμα"3), έδοξάσαμεν τόν τών όλων σωτήρα θεόν, άλλήλοις συγχαίροντες δτι ταΐς θεοπνεύστοις γραφαΐς καί τή παραδόσει τών αγίων ήμών πατέρων συμβαί40 νουσαν έχουσι πίστιν αΐ τε παρ’ ήμΐν His2 vestris relectis sacris vocibus atque ita et nos sapere invenientes 5 τόν αύτόν ... σωτηρίαν ow. D 1 Omittitur epistulae praefatio. ’ Eph4, 5. (unus enim deus, una fides, unum baptisma*) glorificavimus omnium salvatorem deum, alterutris con­ gaudentes quoniam scripturis divi­ nitus inspiratis et traditioni sancto­ rum patrum nostrorum consonan­ tem fidem habent nostrae et vestrae 6 bic deficit D ζ αύτού am. B- codd C 1 Praecedit formula unionis, vide supra. Council of Ephtius — 43 J * 70 salvation*, born of Mary the virgin, according to his humanity, one and the same consubstantial with the Father in godhead and consubstantial with us in human­ ity, for a union of two natures took place. Therefore we confess one Christ, one Son, one Lord. According to this understanding of the unconfuscd union, we confess the holy virgin to be the mother of God because God the Word took flesh and became man and from his very conception united to himself the temple he took from her‘. As to the evangelical and apostolic expressions about the Lord, we know that theologians treat some in common as of one person and distinguish others as of two natures, and interpret the god-befitting ones in connexion with the godhead of Christ and the lowly ones with his humanity. Letter of Cyril to John of Antioch about peace1 Having2 read these holy phrases and finding ourselves in agreement (for “there is one Lord, one faith, one baptism”3), we have given glory to God who is the saviour of all and rejoice together that our churches and yours are at one in professing the same faith as the inspired scriptures and the tradition of our holy 6 the same, for us ... salvation omitted in D. ‘ D ends here. 1 We omit the preface of the letter. 2 The letter begins with the formula of union, see above. 3 Eph 4, 5 71 Concilium Epheunum — 431 καί αί παρ’ ύμΐν έκκλησίαι. ’Επειδή δέ έπυθόμην τών φιλοψογεϊν είωθότων τινάς σφηκών αγρίων δίκην πχριβομβεϊν καί μοχθηρούς έρεύγεσθαι κατ’ έμοΰ λόγους, ώς έξ ούρανού κατακομισθέν καί ούκ έκ της αγίας παρθένου λέγοντος τό άγιον σώμα Χριστού, δεΐν ιρήθην όλίγα περί τούτου πρός αύτούς είπεΐν. ΤΩ ανόητοι καί μόνον είδότες τό συκοφαντεϊν, πώς είς τούτο παρηνέχθητε 'ρώμης καί τοσαύτην νενοσήκατε τήν μωρίαν ; Έδει γάρ *δει σαφώς έννοεϊν ότι σχεδόν άπας ήμϊν ό ύπέρ της πίστεως αγών συγκεκρότηται διαβεβαιουμένοις ότι Θεοτόκος έστίν ή αγία παρθένος. Αλλ’ εϊπερ έξ ούρανού καί ούκ έξ αύτής τό άγιον σώμα γεγεννήσθαι φαμέν τού πάντων ήμών σωτηρος Χριστού, πώς άν έτι νοοϊτο Θεοτόκος; Τίνα γάρ ολως τέτοκεν, εί μή έστιν άληθές ότι γεγέννηκε κατά σάρκα τόν Εμμανουήλ; Γελάσθωσαν τοίνυν οί ταύτα περί έμοΰ πεφλυαρηκότες. Ού γάρ ψεύδεται λέγων ό μακάριος προφήτης Ήσαίας ,,ίδού ή παρθένος έν γαστρί έξει και τέξεται υίόν καί καλέσουσι τό όνομα αύτοϋ Εμμανουήλ, ο έστι μεθερμηνευόμενον μεθ’ ήμών ό θεός'"1. ’Αληθεύει δέ πάντως καί ό άγιος Γαβριήλ πρέζ τήν μακαρίαν παρθένον είπών ,,μή φοβού, Μαριάμ' εύρες γάρ χάριν παρά τω θεώ, καί ίδού συλλήψη έν γαστρί καί τέξη υιόν καί καλέσεις τό όνομα αύτού Ίησούν αύτός γάρ σώσει τόν λαόν αύτού άπό τών αμαρτιών αυτών £. "Οταν δέ λέγωμεν έξ ούρανού καί άνωθεν τόν κύριον ήμών Ίησούν Χριστόν, ούχ ώς άνωθεν καί έξ ούρανού κατενεχθείσης τής αγίας αύτού σαρκός τά τοιαύτα φαμέν, έπόμενοι δέ μάλλον τώ θεσπεσίω Παύλω διακεκραγότι σαφώς ,,ό 1 Is 7,14. 1 Lc 1,30. 31; Mt 1,21. ecclesiae. Quoniam vero comperi quosdam vituperare solentium ves­ parum agrestium modo circum­ sonare et malignos contra me ser­ mones eructare tamquam e caelo depositum et non ex sancta virgine sanctum corpus Christi esse con­ fitear, oportere arbitratus sum pauca de hoc contra eos dicere. O insen­ sati et tantum calumniari docti, quemammodum in hoc estis sensu delapsi et in hac tanta stultitia languistis? Oportebat enim, oporte­ bat sapienter intellegere quoniam nobis paene omne certamen de fide provenit confirmantibus quoniam sancta virgo dei genetrix est. Sed si de caelo et non ex ipsa sanctum corpus omnium nostrum salvatoris Christi factum esse diceremus, quo­ modo iam intellegeretur dei gene­ trix? Quem enim omnino peperit, si non est verum quia peperit secun­ dum carnem Emmanuhel? Ridean­ tur igitur haec de me garrientes. Nec enim beatus propheta Esaias menti­ tus est dicens: ecce virgo in utero habebit et pariet filium, et vocabunt nomen eius Emmanuhel, quod est inter­ pretatum nobiscum deus1. Vere autem et sanctus Gabrihel ad beatam virginem dicit: noli timere, Maria·, invenisti enim gratiam apud deum. Ecce concipies in utero et paries filium et vocabis nomen eius lesum. Ipse enim salvum faciet populum suum a peccatis eorum2. Quando autem dicimus de caelo et de sursum dominum nos­ trum lesum Christum, non quasi de sursum et de caelo deposita eius sancta carne talia dicimus, sed magis sequentes dicatissimum Paulum aperte clamantem: primus homo de Council of Ephesus — 431 *71 fathers. But since I discovered that there are some always eager to find fault, who buzz around like angry wasps and spit forth evil words against me, to the effect that I say that the holy body of Christ came down from heaven and not from the holy virgin, I thought it necessary in answer to them to say a little about this matter to you. O fools, whose only competence is in slander! How did you become so perverted in thought and fall into such a sickness of idiocy? For you must surely know that almost all our fight for the faith arose in connexion with our insistence that the holy virgin is the mother of God. But if we claim that the holy body of our common saviour Christ is born from heaven and was not of her, why should she still be considered God-bearer? For whom indeed did she bear, if it is untrue that she bore Emmanuel according to the flesh? It is rather they who speak such nonsense against me who deserve to be ridiculed. For the holy prophet Isaiah does not lie when he says, “Behold a virgin shall conceive and bear a son and they shall call his name Emmanuel, which is interpreted God with us”1. Again the holy Gabriel speaks total truth when he says to the blessed virgin: “Do not fear, Mary. You have found favour with God, and behold you will conceive in your womb and bear a son and you will call his name Jesus. For he will save his people from their sins”2. But when we say that our lord Jesus Christ came from heaven and above, we do not apply such expressions as “from above” and “from heaven” to his holy flesh. Rather do we follow the divine Paul who clearly proclaimed: “The first 1 Is 7, 14. 2 Lk 1, 30, 31; Mt 1, 21. 72 5 ίο 15 so S5 3ο 35 ίο Concilium Epbesmum — 331 πρώτος άνθρωπος έκ γης χοϊκός, ό δεύτερος άνθρωπος ό κύριος έξ » ·*·< Mt 1,1. 45 Council of Chalcedon — 4SI * 77 The letter of Pope Leo to Flavian, bishop of Constantinople, about Eutyches Surprised as we were at the late arrival of your charity’s letter, we read it and examined the account of what the bishops had done. We now see what scandal against the integrity of the faith had reared its head among you. What had previously been kept secret now became clearly revealed to us. Eutyches, who was considered a man of honour because he had the title of priest, is shown to be very rash and extremely ignorant. What the prophet said can be applied to him: He did not want to understand and do good: he plotted evil in his bed'. What can be worse than to have an irreligious mind and to pay no heed to those who are wiser and more learned? The people who fall into this folly arc those in whom knowledge of the truth is blocked by a kind of dimness. They do not refer to the sayings of the prophets, nor to the letters of the apostles, nor even to the authoritative words of the gospels, but to themselves. By not being pupils of the truth, they turn out to be masters of error. A man who has not the most elementary understanding even of the creed itself can have learnt nothing from the sacred texts of the New and Old Testaments. This old man has not yet taken to heart what is pronounced by every baptismal candidate the world over! He had no idea how he ought to think about the incarnation of the Word of God; and he had no desire to acquire the light of understanding by working through the length and breadth of the holy scriptures. So at least he should have listened carefully and accepted the common and undivided creed by which the whole body of the faithful confess that they believe in God the Father almighty and in Jesus Christ his only Son, our Lord, who was born of the holy Spirit and the virgin Mary. These three statements wreck the tricks of nearly every heretic. When God is believed to be both almighty and Father, the Son is clearly proved to be co-eternal with him, in no way different from the Father, since he was born God from God, almighty from the Almighty, co-eternal from the Eternal, not later in time, not lower in power, not unlike in glory, not distinct in being. The same eternal, only-begotten of the eternal begetter was born of the holy Spirit and the virgin Mary. His birth in time in no way subtracts from or adds to that divine and eternal birth of his: but its whole purpose is to restore humanity, who had been deceived, so that it might defeat death and, by its power, destroy the devil who held the power of death2. Overcoming the originator of sin and death would be beyond us, had not he whom sin could not defile, nor could death hold down, taken up our nature and made it his own. He was conceived from the holy Spirit inside the womb of the virgin mother. Her virginity was as untouched in giving him birth as it was in conceiving him. But if it was beyond Eutyches to derive sound understanding from this, the purest source of the Christian faith, because the brightness of manifest truth had been darkened by his own peculiar blindness, then he should have subjected himself to the teaching of the gospels. When Matthew says, The book of the generation ofJesus Christ, son of David, son ofAbraham5, Eutyches should have looked up the further development in the apostolic preaching. When he read in the letter to the Romans, Paul, the servant of Christ Jesus, called to be an apostle, set apart for God's gospel, which he had formerly promised through his prophets in the holy writings which refer to his Son, who was made for him of David's seed 1 Ps 35, 4. 2 Sec Heb 2, 14. 3 Mt 1, 1. 78 Concilium Chidœdonenie — 451 anit promiserat per propbetas suos in tus dedit, veritas autem corporis scriptuns sanctis de filio suo, qui factus sumpta de corpore est, et aedificante est ei ex semine David secundum carnem1 sibi sapientia domum7 verbum caro ad propheticas paginas piam solli- factum est et habitavit in nobis9, hoc est s citudinem contulisset et inveniens promissionem dei ad Habraham dicentis in semine tuo benedicentur omnes gentes3, ne de huius seminis proprietate dubitarer, secutus fuisset io apostolum dicentem Habrabae dictae sunt promissiones et semini eius. Non dicit : et seminibus, quasi in multis sed quasi in uno : et semini tuo, quod est Christus;3 Esaiae quoque praedi­ is cationem interiore adprehendisset auditu dicentis ecce virgo in utero accipiet et pariet filium et vocabunt nomen eius Emmanubel, quod est inter­ pretatum nobiscum deus* eiusdemque io prophetae fideliter verba legisset puer natus est nobis, filius datus est nobis, cuius potestas super humeros eius, et vocabunt nomen eius magni consilii ange­ lus, deus fortis, princeps pacis, pater u futuri saeculi3, nec frustratorie loquens ita verbum diceret carnem facrum, ut editus utero virginis Christus haberet formam hominis et non haberet materni corporis 30 veritatem. An forte ideo putavit dominum lesum Christum non nostrae esse naturae, quia missus ad beatam Mariam angelus ait: spiritus 35 sanctus superveniet in te et virtus altissimi obumbrabit tibi ideoque quod nasce­ tur ex te sanctum, vocabitur filius dei9, ut quia conceptus virginis divini fuit operis, non de natura conci­ pientis fuerit caro concepti? sed non «ο ita intellegenda est illa generatio singulariter mirabilis et mirabiliter singularis, ut per novitatem creatio­ nis proprietas remota sit generis. Fecunditatem virginis spiritus sanc­ 1 Rm 1,1-3. •Lcl,35. 1 Gn 22,18. 7 Ο. Pro 9,1. in ea carne quam sumpsit ex homine et quam spiritu vitae rationalis ani­ mavit. Salva igitur proprietate utriusque naturae et in unam coeunte personam suscepta est a maiestate humilitas, a virtute infir­ mitas, ab aeternitate mortalitas, et ad resolvendum conditionis nostrae debitum natura inviolabilis naturae est unita passibili, ut quod nostris remediis congruebat, unus atque idem mediator dei et hominum homo Christus lesus3 et mori posset ex uno et mori non posset ex altero. In inte­ gra ergo veri hominis perfectaque natura verus natus est deus, totus in suis, totus in nostris. Nostra autem dicimus quae in nobis ab initio creator condidit et quae reparanda suscepit; nam illa quae deceptor intulit et homo deceptus admisit, nullum habuerunt in salvatore vesti­ gium. Nec quia communionem humanarum subiit infirmitatum, ideo nostrorum fuit particeps delic­ torum. Adsumpsit formam servi10 sine sorde peccati, humana augens, divina non minuens, quia exinanitio illa qua se invisibilis visibilem prae­ buit et creator ac dominus omnium rerum unus voluit esse mortalium, inclinatio fuit miserationis, non defectio potestatis. Proinde qui manens in forma dei fecit hominem, in forma servi factus est homo; tenet enim sine defectu proprieta­ tem suam utraque natura et sicut formam servi dei forma non adimit, ita formam dei servi forma non minuit. Nam quia gloriabatur diabo- 3 Gal 3,1 5. 8 Io 1,14 «Is 7, 14. » 1 Tm 2, 5. 5 Is 9, 6. 10 Cf. Ph 2,7. * 78 Council of Chalcedon — 451 according to the flesh1, he should have paid deep and devout attention to the prophetic texts. And when he discovered God making the promise to Abraham that in your seed shall all nations be blessed2, he should have followed the apostle, in order to eliminate any doubt about the identity of this seed, when he says, The promises were spoken to Abraham and his seed. He does not say “to his seeds” — as if referring to a multiplicity — but to a single one, “and to thy seed”, which is Chrisr. His inward ear should also have heard Isaiah preaching, Behold, a virgin will receive in the womb and will bear a son, and they will call his name Emmanuel, which is translated “God is with us”\ With faith he should have read the same prophet’s words, A child is bom to us, a son is given to us. His power is on his shoulders. They will call his name “Angel ofgreat counsel, mighty God, prince of peace, father of the world to come"\ Then he would not deceive people by saying that the Word was made flesh in the sense that he emerged from the virgin’s womb having a human form but not having the reality of his mother’s body. Or was it perhaps that he thought that our lord Jesus Christ did not have our nature because the angel who was sent to the blessed Mary said, The holy Spirit will come upon you and the power of the most High will overshadow you, and so that which will be bom holy out of you will be called Son of God6, as if it was because the conception by the virgin was worked by God that the flesh of the one conceived did not share the nature of her who conceived it? But uniquely wondrous and wondrously unique as that act of generation was, it is not to be understood as though the proper character of its kind was taken away by the sheer novelty of its creation. It was the holy Spirit that made the virgin pregnant, but the reality of the body derived from body. As Wisdom built a house for herself7, the Word was made flesh and dwelt amongst us8: that is, in that flesh which he derived from human kind and which he animated with the spirit of a rational life. So the proper character of both natures was maintained and came together in a single person. Lowliness was taken up by majesty, weakness by strength, mortality by eternity. To pay off the debt of our state, invulnerable nature was united to a nature that could suffer; so that in a way that corresponded to the remedies we needed, one and the same mediator between God and humanity, the man Christ Jesus9, could both on the one hand die and on the other be incapable of death. Thus was true God born in the undiminished and perfect nature of a true man, complete in what is his and complete in what is ours. By “ours” we mean what the Creator established in us from the beginning and what he took upon himself to restore. There was in the Saviour no trace of the things which the Deceiver brought upon us, and to which deceived humanity gave admittance. His subjection to human weaknesses in common with us did not mean that he shared our sins. He took on the form of a servant10 without the defilement of sin, thereby enhancing the human and not diminishing the divine. For that self-emptying whereby the Invisible rendered himself visible, and the Creator and Lord of all things chose to join the ranks of mortals, spelled no failure of power: it was an act of merciful favour. So the one who retained the form of God when he made humanity, was made man in the form of a servant. Each nature kept its proper character without loss; and just as the form of God does not take away the form of a servant, so the form of a servant does not detract from the form of God. 1 Rm 1, 1-3. 6 Lk 1, 35. 2 Gn 22, 18. 7 See Pro 9,1. 3 Gal 3, 16. 8 Jn 1, 14. 4 Is 7, 14. 9 1 Tm 2, 5. 5 Is 9, 6. 10 See Ph 2. 7. 79 Concilium Chalcedonense — 4SI lus hominem sua fraude deceptum divinis caruisse muneribus et inmortalitatis dote nudatum duram mortis subisse sententiam seque in malis suis quoddam de praevarica­ toris consortio invenisse solatium, deum quoque iustitiae exigente ratione erga hominem, quem tanto honore condiderat, propriam mu­ tasse sententiam, opus fuit secreti dispensatione consilii, ut incommu­ tabilis deus, cuius voluntas non po­ test sua benignitate privari, primam erga nos pietatis suae dispensatio­ nem sacramento occultiore conpleret et homo diabolicae iniquitatis versutia actus in culpam contra dei propositum non periret. Ingreditur ergo haec mundi infima filius dei de caelesti sede descendens et a paterna gloria non recedens novo ordine, nova nativitate generatus, novo ordine, quia invisibilis in suis visi­ bilis est factus in nostris, inconprehensibilis voluit conprehendi, ante tempora manens esse coepit ex tempore, universitatis dominus ser­ vilem formam obumbrata maiestatis suae inmensitate suscepit, inpassibilis deus non dedignatus est homo esse passibilis et inmortalis mortis legibus subiacere ; nova autem nati­ vitate generatus, quia inviolata vir­ ginitas concupiscentiam nescivit, carnis materiam ministravit. Adsumpta est de matre domini natura, non culpa, nec in domino lesu Christo ex utero virginis genito, quia nativitas est mirabilis, ideo no­ stri est natura dissimilis. Qui enim verus est deus, idem verus est homo. Et nullum est in hac unitate men­ dacium, dum in invicem sunt et humilitas hominis et altitudo deita­ 1 Io 1,1. « Cf. Mt 4,1.11. ’Io 1,14. 1 Cf. Mt 14,17.21. tis. Sicut enim deus non mutatur miseratione, ita homo non consumi­ tur dignitate. Agit enim utraque forma cum alterius communione quod proprium est, verbo scilicet 5 operante quod verbi est, et carne exequente quod carnis est. Unum horum coruscat miraculis, aliud subcumbit iniuriis. Et sicut verbum ab aequalitate paternae gloriae non 10 recedit, ita caro naturam nostri generis non relinquit; unus enim idemque est, quod saepe dicendum est, vere dei filius et vere hominis filius, deus per id quod in principio 15 erat verbum et verbum erat apud deum et deus erat verbum1, homo per id quod verbum carofactum est et habitavit in nobis2·, deus per id quod omnia per ipsum facta sunt et sine ipso factum est to nihil2, homo per id quod factus est ex muliere, factus sub lege1. Nativitas camis manifestatio est humanae na­ turae, partus virginis divinae est vir­ tutis indicium; infantia parvuli « ostenditur humilitate cunarum, ma­ gnitudo altissimi declaratur vocibus angelorum. Similis est rudimentis hominum quem Herodes impie molitur occidere, sed dominus est 30 omnium quem magi gaudent sup­ pliciter adorare. lam cum ad praecur­ soris sui Iohannis baptismum venit, ne lateret quod carnis velamine divinitas tegeretur, vox patris de 35 caelo intonans dixit: hic est filius meus dilectus, in quo mihi bene conplacuv*. Quem itaque sicut hominem dia­ bolica temptat astutia, eidem sicut deo angelica famulantur officia. 40 Esurire® sitire lassescere atque dor­ mire evidenter humanum est, sed quinque panibus quinque milia ho­ minum satiare7 et largiri Samarita- 5 Io 1,3. 4 Gal 4, 4. 5 Mt 3, 17. Council of Chalcedon — 4SI * 79 It was the devil’s boast that humanity had been deceived by his trickery and so had lost the gifts God had given it; and that it had been stripped of the endowment of immortality and so was subject to the harsh sentence of death. He also boasted that, sunk as he was in evil, he himself derived some consolation from having a partner in crime; and that God had been forced by the principle of justice to alter his verdict on humanity, which he had created in such an honourable state. All this called for the realisation of a secret plan whereby the unalterable God, whose will is indistinguishable from his goodness, might bring the original realisation of his kindness towards us to completion by means of a more hidden mystery, and whereby humanity, which had been led into a state of sin by the craftiness of the devil, might be prevented from perishing contrary' to the purpose of God. So without leaving his Father’s glory behind, the Son of God comes down from his heavenly throne and enters the depths of our world, born in an unprecedented order by an unprecedented kind of birth. In an unprecedented order, because one who is invisible at his own level was made visible at ours. The ungraspable willed to be grasped. Whilst remaining pre-existent, he begins to exist in time. The Lord of the universe veiled his measureless majesty and took on a servant’s form. The God who knew no suffering did not despise becoming a suffering man, and, deathless as he is, to be subject to the laws of death. By an unprecedented kind of birth, because it was inviolable virginity which supplied the material flesh without experiencing sexual desire. What was taken from the mother of the Lord was the nature without the guilt. And the fact that the birth was miraculous does not imply that in the lord Jesus Christ, born from the virgin’s womb, the nature is different from ours. The same one is true God and true man. There is nothing unreal about this oneness, since both the lowliness of the man and the grandeur of the divinity are in mutual relation. As God is not changed by showing mercy, neither is humanity devoured by the dignity received. The activity of each form is what is proper to it in communion with the other: that is, the Word performs what belongs to the Word, and the flesh accomplishes what belongs to the flesh. One of these performs brilliant miracles, the other sustains acts of violence. As the Word does not lose its glory which is equal to that of the Father, so neither does the flesh leave the nature of its kind behind. We must say this again and again: one and the same is truly Son of God and truly son of man. God, by the fact that in the beginning was the Word, and the Word was with God, and the Word was God1 ; man, by the fact that the Word was made flesh and dwelt among us2. God, by the fact that all things were made through him, and nothing was made without him2·, man, by the fact that he was made of a woman, made under the law*. The birth of flesh reveals human nature; birth from a virgin is a proof of divine power. A lowly cradle manifests the infancy of the child; angels’ voices announce the greatness of the most High. Herod evilly strives to kill one who was like a human being at the earliest stage; the Magi rejoice to adore on bended knee one who is the Lord of all. And when he came to be baptised by his precursor John, the Father’s voice spoke thunder from heaven, to ensure that he did not go unnoticed because the divinity was concealed by the veil of flesh: This is my beloved Son, in whom I am well pleased*. Accordingly, the same one whom the devil craftily tempts as a man, the angels dutifully wait on as God. Hunger6, thirst, weariness, sleep are patently human. But to satisfy five thousand people with five loaves7; to dispense living 1 Jn 1, 1. Ar* ·* < 2 Jn 1, 14. 3 Jn 1, 3. 4 Gal 4, 4. 5 Mt 3, 17. 80 s 10 is N is so 35 4o Cono/i*»» Chalcedonense — 4SI ipse dominus noster atque salvator fidem discipulorum suis interroga­ tionibus erudiret: quem me, inquit, dicunt homines esse filium hominis /cum­ que illi diversas aliorum opiniones retexuissent, vos, ait, quem me dicitis esse11? me utique, qui sum filius hominis et quem in forma servi atque in veritate carnis aspicitis, quem esse me dicitis? ubi beatus Petrus divinitus inspiratus et con­ fessione sua omnibus gentibus pro­ futurus: tu es, inquit, Christus filius dei vivi12, nec inmerito beatus est pronuntiatus a domino et a princi­ pali petra soliditatem et virtutis traxit et nominis qui per revelatio­ nem patris eundem et dei filium est confessus et Christum, quia unum horum sine alio receptum non pro­ derat ad salutem et aequalis erat periculi dominum lesum Christum aut deum tantummodo sine homine aut sine deo solum hominem credi­ disse. Post resurrectionem vero do­ mini, quae utique veri corporis fuit, quia non alter est resuscitatus quam qui fuerat crucifixus et mortuus, quid aliud quadraginta dierum mora gestum est quam ut fidei nostrae integritas ab omni caligine mun­ daretur? Conloquens enim cum dis­ cipulis suis et cohabitans atque convescens13 et pertractari se dili­ genti curiosoque contactu ab eis quos dubietas perstringebat, ad­ mittens ideo et clausis ad discipulos ianuis introibat et flatu suo dabat spiritum sanctum1* et donato intel­ legentiae lumine sanctarum scriptu­ si enim cognovissent, numquam dominum rarum occulta pandebat15 et rursus maiestatis crucifixissent10. Cum autem idem vulnus lateris, fixuras clavorum nae aquam vivam, cuius haustus bibenti praestet ne ultra iam sitiat1, supra dorsum maris plantis non desidentibus ambulare2 et elationes fluctuum increpata tempestate con­ sternere3 sine ambiguitate divinum est. Sicut ergo, ut multa praeteream, non eiusdem naturae est flere mise­ rationis affectu amicum mortuum* et eundem remoto quadriduanae aggere sepulturae ad vocis impe­ rium excitare redivivum5 aut ligno pendere et in noctem luce conversa omnia elementa tremefacere aut clavis transfixum esse* et paradisi portas fidei latronis aperire7, ita non eiusdem naturae est dicere ego et pater imum sumus3 et dicere pater maior me est9. Quamvis enim in domino lesu Christo dei et hominis una persona sit, aliud tamen est un­ de in utroque communis est con­ tumelia, aliud unde communis est gloria. De nostro enim illi est minor patre humanitas, de patre illi est aequalis cum patre divinitas. Prop­ ter hanc ergo unitatem personae in utraque natura intellegendam et filius hominis legitur descendisse de caelo, cum filius dei carnem de ea virgine de qua est natus, adsumpserit, et rursum filius dei crucifixus dicitur ac sepultus, cum haec non in divinitate ipsa qua unigenitus consempiternus et consubstantialis est patri, sed in naturae humanae sit infirmitate perpessus. Unde unige­ nitum filium dei crucifixum et sepultum omnes etiam in symbolo confitemur secundum illud apostoli 1 5 e 13 Cf. Io 4,14. Cf. Io 11, 39.43. Io 14, 28. Cf. Ac 1, 3.4. 1 * 10 « Cf. Mtl4, 25. Cf. Mt 27, 45.51. 1 Cor 2, 8. Cf. Io 20,19.22. 3 7 11 15 Cf. Lc 8, 24. Cf.Lc 23,43. Mt 16,13.15. Cf. Lc 24, 46. * a. loll, 35. 8 Io 10, 30. 13 Mt 16,16. Council of Chalcedon — 451 * 80 water to the Samaritan woman, a drink of which will stop her being thirsty ever again1; to walk on the surface of the sea with feet that do not sink2; to rebuke the storm and level the mounting waves3; there can be no doubt these are divine. So, if 1 may pass over many instances, it does not belong to the same nature to weep out of deep-felt pity for a dead friend3, and to call him back to life again’ at the word of command, once the mound had been removed from the four-dayold grave; or to hang on the cross and, with day changed into night, to make the elements tremble; or to be pierced by nails6 and to open the gates of paradise for the believing thief7. Likewise, it does not belong to the same nature to say I and the Father are one*, and to say The Father is greater than P. For although there is in the Lord Jesus Christ a single person who is of God and of man, the insults shared by both have their source in one thing, and the glory that is shared in another. For it is from us that he gets a humanity which is less than the Father; it is from the Father that he gets a divinity which is equal to the Father. So it is on account of this oneness of the person, which must be understood in both natures, that we both read that the son of man came down from heaven, when the Son of God took flesh from the virgin from whom he was born, and again that the Son of God is said to have been crucified and buried, since he suffered these things not in the divinity itself whereby the Only-begotten is co-eternal and consubstantial with the Father, but in the weakness of the human nature. That is why in the creed, too, we all confess that the only-begotten Son of God was crucified and was buried, following what the apostle said, If they had known, they would never have crucified the Lord of majesty'". And when our Lord and Saviour himself was questioning his disciples and instructing their faith, he says, Who do people say I, the son of man, am? And when they had displayed a variety of other people’s opinions, he says, Who do you say I am?" — in other words, I who am the son of man and whom you behold in the form of a servant and in real flesh: Who do you say lam? Whereupon the blessed Peter, inspired by God and making a confession that would benefit all future peoples, says, You are the Christ, the Son of the living God'2. He thoroughly deserved to be declared “blessed” by the Lord. He derived the stability of both his goodness and his name from the original Rock, for when the Father revealed it to him, he confessed that the same one is both the Son of God and also the Christ. Accepting one of these truths without the other was no help to salvation; and to have believed that the Lord Jesus Christ was either only God and not man, or solely man and not God, was equally dangerous. After the Lord’s resurrection — which was certainly the resurrection of a real body, since the one brought back to life is none other than the one who had been crucified and had died — the whole point of the forty-day delay was to make our faith completely sound and to cleanse it of all darkness. Hence he talked to his disciples and lived and ate with them13, and let himself be touched attentively and carefully by those who were in the grip of doubt; he would go in among his disciples when the doors were locked, and impart the holy Spirit by breathing on them14, and open up the secrets of the holy scriptures after enlightening their understanding15; again, he would point out the wound in his side, the holes made by the nails, and all the signs of the suffering he had just recently 'Seejn4, 14. 2 See Mt 14, 25. 3 See Lk 8, 24. 4 See Jn 11, 35. 5 See Jn 11, 39.43. 6 See Mt 27, 45.51. 7 See Lk 23, 43. 8 Jn 10, 30. 9 Jn 14, 28. 10 1 Cor 2, 8. 11 Mt 16, 13.15. 12 Mt 16, 16. 13 See Ac 1, 3.4. 14 See Jn 20, 19.22. 15 See Lk 24, 46. 81 Comitium Cbulcedonense — 4SI et omnia reccntissimae passionis legat unde sanguis et aqua fluxerit4, signa monstrabat1 dicens: videte ut ecclesia dei et lavacro rigaretur et manus meas it pedes quia ego sum ; pal­ poculo. Audiat beatum Petrum pate et videte quia spiritus carnem et apostolum praedicantem quod sanc­ ossa non babet sicut me videtis babere\ tificatio spiritus per aspersionem fiat $ ut agnosceretur in eo proprietas sanguinis Christi5, nec transitorie divinae humanaeque naturae indi­ legat eiusdem apostoli verba dicen­ vidua permanere et ita sciremus tis; scientes quod non corruptibilibus verbum non hoc esse quod carnem, argento et auro redempti estis de vana ut unum dei filium et verbum con­ vestra conversatione paternae traditionis, 10 fiteremur et carnem. Quo fidei sa­ sed pretioso sanguine quasi agni incon­ cramento Eutyches iste nimium taminati et inmaculati lesu Cbristi*. aestimandus est vacuus, qui natu­ Beati quoque Iohannis apostoli ram nostram in unigenito dei nec testimonio non resistat dicentis: et per humilitatem mortalitatis nec per sanguis lesu filii dei emundat nos ab is gloriam resurrectionis agnovit nec omni peccato1 et iterum: baec est sententiam beati apostoli et evange- victoria quae vincit mundum, fides nostra. listae Iohannis expavit dicentis Quis est qui vincit mundum nisi qui cre­ omnis spiritus qui confitetur lesum Christum in carne venisse, ex deo est et omnis spiritus qui solvit lesum, ex deo non est, et bic est antiebristus3. Quid dit quoniam lesus est filius dei? Hii est qui venit per aquam et sanguinem lesus 20 Christus, non in aqua solum, sed in aqua et sanguine, et spiritus est qui testificatur, autem est solvere lesum nisi huma­ quoniam spiritus est veritas, quia tres nam ab eo separare naturam et sunt qui testimonium dant, spiritus et sacramentum per qu unum sal­ aqua et sanguis, et tres unum sunt*, spiri- 25 vati sumus, inpudentissimis vacuare figmentis? Caligans vero circa natu­ ram corporis Christi, necesse est ut etiam in passione eius eadem obcaecatione desipiat. Nam si crucem domini non putat falsam et suscep­ tum pro mundi salute supplicium verum fuisse non dubitat, cuius credit mortem, agnoscat et carnem. Nec diffiteatur nostri corporis ho­ minem quem cognoscit fuisse passi­ bilem, quoniam negatio verae carnis negatio est etiam corporeae passio­ nis. Si ergo Christianam suscipit fidem et a praedicatione evangelii suum non avertit auditum, videat quae natura transfixa clavis pepen­ derit in crucis ligno et aperto per militis lanceam latere crucifixi intel­ » Œ Io 20, 27. «IPtl, 18. * Lc 24, 39. 7 lio 1,7. tus utique sanctificationis et sanguis redemptionis et aqua baptismatis, quae tria unum sunt et individua manent nihilque eorum a sui co­ nexione seiungitur, quia catholica so ecclesia hac fide vivit, hac proficit, ut nec sine vera divinitate humani­ tas nec sine vera credatur humani­ tate divinitas. Cum autem ad interlocutionem ss examinis vestri Eutyches respon­ derit dicens: confiteor ex duabus naturis fuisse dominum nostrum ante adunationem, post vero adunationem unam naturam confiteor, 40 miror tam absurdam tamque perversarp professionem nulla iudicantium increpatione reprehensam et sermonem nimis insipientem ita 8 1 Io 4, 2.3. 8 lio5,4-8. 4 Cf. Io 19, 34. 5 Cf. 1 Pt 1, 2. Council of Chalcedon — 451 ★ 81 undergone1, saying, Look at my hands and feet — it is I. Feel and see, because a spirit does not have flesh and bones as you see that I have2. All this was so that it would be recognised that the proper character of the divine and of the human nature went on existing inseparable in him; and so that we would realise that the Word is not the same thing as the flesh, but in such a way that we would confess belief in the one Son of God as being both Word and flesh. This Eutyches must be judged to be extremely destitute of this mystery of the faith. Neither the humility of the mortal life nor the glory of the resurrection has made him recognise our nature in the only-begotten of God. Nor has even the statement of the blessed apostle and evangelist John put fear into him: Every spirit which confesses that Jesus Christ came in the flesh is from God; and every spirit which puts Jesus asunder is not from God, and this is Antichrist3. But what does putting Jesus asunder consist in if not in separating his human nature from him, and in voiding, through the most barefaced fictions, the one mystery by which we have been saved? Once in the dark about the nature of Christ’s body, it follows that the same blindness leads him into raving folly about his suffering, too. If he does not think that the Lord’s cross was unreal and if he has no doubt that the suffering undergone for the world’s salvation was real, then let him acknowledge the flesh of the one whose death he believes in. And let him not deny that a man whom he knows to have been subject to suffering had our kind of body, for to deny the reality of the flesh is also to deny the bodily suffering. So if he accepts the Christian faith and does not turn a deaf ear to the preaching of the gospel, let him consider what nature it was that hung, pierced with nails, on the wood of the cross. With the side of the crucified one laid open by the soldier’s spear, let him identify the source from which blood and water flowed4, to bathe the church of God with both font and cup. Let him heed what the blessed apostle Peter preaches, that sanctification by the Spirit is effected by the sprinkling of Christ’s blood3; and let him not skip over the same apostle’s words, knowing that you have been redeemed from the empty way of life you inherited from your fathers, not with corruptible gold and silver but by the precious blood ofJesus Christ, as of a lamb without stain orspotb. Nor should he withstand the testimony of blessed John the apostle: and the blood ofJesus, the Son of God, purifies us from every sin7 ; and again, This is the victory which conquers the world, our faith. Who is there who conquers the world save one who believes that Jesus is the Son of God? It is he, Jesus Christ, who has come through water and blood, not in water only, but in water and blood. And because the Spirit is truth, it is the Spirit who testifies. For there are three who give testimony — Spirit and water and blood. And the three are one3. In other words, the Spirit of sanctification and the blood of redemption and the water of baptism. These three are one and remain indivisible. None of them is separable from its link with the others. The reason is that it is by this faith that the catholic church lives and grows, by believing that neither the humanity is without true divinity nor the divinity without true humanity. When you cross-examined Eutyches and he replied, “I confess that our Lord was of two natures before the union, but I confess one nature after the union”, I 1 SeeJn 20, 27. 6 1 Pt 1, 18. 2 Lk 24, 39. 3 1 Jn 4, 2.3. 7 1 Jn 1, 7. 8 1 Jn 5, 4-8. 4 See Jn 19,34. 5 6See 1 Pt 1, 2. 82 « 10 » ro M so Concilium Chalctdoncnse — 451 omissum quasi nihil quod offenderet vel si ad satisfactionis plenitudinem esset auditum, cum tam impie dua­ omnia quae ab eo male sunt sensa, rum naturarum ante incarnationem viva voce et praesenti subscriptione unigenitus dei filius fuisse dicatur damnaverit, non erit reprehensibilis quam nefarie postquam verbum erga correctum quantacumque mi­ caro factum est, natura in eo singu­ seratio, quia dominus noster verus laris asseritur. Quod ne Eutyches et bonus pastor qui animam suam ideo vel recte vel tolerabiliter posuit pro ovibus suis et qui venit aestimet dictum, quia nulla vestra animas hominum salvare, non per­ est sententia confutatum, dilectionis dere, imitatores nos suae vult esse tuae diligentiam commonemus, fra­ pietatis, ut peccantes quidem iustitia ter karissime, ut si per inspiratio­ coerceat, conversos autem miseri­ nem misericordiae dei ad satisfactio­ cordia non repellat. Tunc enim nem causa perducitur, inprudentia demum fructuosissime fides vera hominis inperiti etiam ab hac sensus defenditur, quando etiam a sectatori­ sui peste purgetur. Qui quidem, bus suis opinio falsa damnatur. sicut gestorum ordo patefecit, bene Ad omnem vero causam pie ac coeperat a sua persuasione discedere, fideliter exequendam fratres nostros cum vestra sententia coartatus pro- lulium episcopum et Renatum fiteretur se dicere quod ante non presbyterum tituli sancti Clementis, dixerat, et ei fidei adquiescere cuius sed et filium meum Hilarum dia­ prius fuisset alienus; sed cum conum vice nostra direximus, qui­ anathematizando impio dogmati bus Dulcitium notarium nostrum, noluisset praebere consensum, intel- cuius nobis fides est probata, iexit eum fraternitas vestra in sua sociavimus, confidentes affuturum manere perfidia dignumque esse qui divinitatis auxilium ut is qui erra­ iudicium condemnationis exciperet verat, damnata sensus sui pravitate De quo si fideliter atque utiliter salvetur. dolet et quam recte mota sit episcoDeus te incolumem custodiat, palis auctoritas, vel sero cognoscit frater karissime. Council of Chalcedon — 451 * 82 am amazed that such an absurd and corrupt declaration of faith was not very severely censured by the judges; and that an extremely foolish statement was disregarded, as if nothing whatever offensive had been heard. It is just as wicked to say that the only-begotten Son of God was of two natures before the incarnation as it is abominable to claim that there was a single nature in him after the Word was made flesh. Eutyches must not suppose that what he said was either correct or tolerable just because no clear statement of yours refuted it. So we remind you, dearest brother, of your charity’s responsibility to see to it that if through God’s merciful inspiration the case is ever settled, the rash and ignorant fellow is also purged of what is blighting his mind. As the minutes have made clear, he made a good start at abandoning his opinion when, under pressure from your statement, he professed to say what he had not previously said, and to find satisfaction in the faith to which he had previously been a stranger. But when he had refused to be party to the anathematising of his wicked doctrine, your fraternity would have realised that he was persisting in his false belief and that he deserved a verdict of condemnation. If he is honestly and suitably sorry about this, and acknowledges even at this late stage how rightly episcopal authority was set in motion, or if, to make full amends, he condemns every wrong thought he had by word of mouth and by his actual signature, then no amount of mercy towards one who has reformed is excessive. Our Lord, the true and good shepherd who laid down his life for his sheep, and who came not to destroy but to save the souls of men and women, wants us to be imitators of his goodness, so that whilst justice represses sinners, mercy does not reject the converted. The defence of the true faith is never so productive as w’hen false opinion is condemned even by its adherents. In place of ourself, we have arranged for our brothers, Bishop Julius and the priest Renatus of the church of St Clement, and also my son, the deacon Hilary, to ensure a good and faithful conclusion to the whole case. To their company we have added our notary Dulcitius, of proven loyalty to us. We trust that with God’s help he who has fallen into error might condemn the wickedness of his own mind and find salvation. God keep you safe, dearest brother. 83 Concilium Cbalcedonense— 4SI "Όρος πίστεως Ή άγία καί μεγάλη καί οικουμενική σύνοδος ή κατά θεού χάριν καί θέσπισμα τών εύσεβεστάτων καί φιλοχρίστων ύμών βασιλέων Ούαλεντινιανού καί Μαρκιανοΰ αύγούστων συναχθεΐσα έντή Χαλκηδόνέων μητροπόλει της Βιθυνών επαρχίας έν τω μαρτυρίω της άγιας καί καλλινίκου μάρτυρας Εύφημίας ώρισε τά ύποτεταγμένα. Definitio fidei Sancta et magna et universalis syn­ odus quae per gratiam Dei et prae­ cepta piissimorum et christianissimorum imperatorum nostrorum s Valentiniani et Marciani augusto­ rum congregata est in Chalcedona metropoli provinciae Bithyniorum in ecclesia sanctae et victricis mar­ tyris Euphemiae, haec definivit quae 10 subter scripta sunt. Dominus noster et salvator lesus Ό κύριος ήμών καί σωτήρ ό Χριστός της πίστεως τήν γνώσιν Christus notitiam fidei discipulis τοϊς μαθηταϊς βεβαιών £φη· Ειρήνην suis firmans dixit: pacem meam do τήν έμήν δίδωμι ύμίν, ειρήνην τήν vobis, pacem meam relinquo vobisx, ut έμήν άφίημι ύμίν’1, ώστε μηδένα nullus dissonet a proximo circa προς τόν πλησίον διαφωνεϊν εν τοϊς dogmata pietatis, sed ut pariter δόγμασι της εύσεβείας, άλλ’ επίσης veritatis ostenderent praedicatio­ τό της αλήθειας έπιδείκνυσθαι κήρυγ­ nem. Quia vero non desinit per μα. Επειδή δέ ού παύεται διά τών zizania sua diabolus contra semina έαυτού ζιζανίων ό πονηρός τοϊς της pietatis insurgere et semper aliquid εύσεβείας έπιφυόμενος σπέρμασι καί novum contra veritatem invenire, τι καινόν κατά της αλήθειας έφευ- propter hoc Dominus, ut consuevit, ρ ίσκων άεί, διά τούτο συνήθως ό providens humano generi piissimum δεσπότης προνοούμενος τού (ανθρω­ hunc et fidelissimum ad aemulatio­ πίνου γένους τόν εύσεβή τούτον και nem erexit imperatorem et undique πιστότατου πρός ζήλον άνέστησε sacerdotii praesides ad se convoca­ βασιλέα καί τούς άπανταχή τής vit ut gratia domini omnium no­ ίερωσύνης πρός έαυτόν άρχηγούς strum Christi operante omnem qui­ συνεκάλεσεν, ώστε, τής χάριτος τού dem mendacii a Christi ovibus pesti­ πάντων ήμών δεσπότου Χριστού lentiam removant, floribus autem ένεργούσης, πάσαν μέν τού ψεύδους veritatis eas pinguescere faciant. τών τού Χριστού προβάτων άπο- Quod et perfecimus communi iudiσείσασθαι λύμην, τοϊς δέ τής αλή­ cio dogmata expellentes erroris et θειας αύτήν καταπιαίνειν βλαστή- inerrabilem patrum renovavimus μασιν. “0 δή καί πεποιήκαμεν, κοινή fidem, symbolum trecentorum de­ ψήφω τά τής πλάνης άπελάσαντες cem et octo omnibus praedicantes δόγματα, τήν δέ άπλανή τών πατέρων et eos ut proprios patres esse ascri­ άνανεωσάμενοι πίστιν, τό τών τιη'. bimus, qui postea in magna Conσύμβολον τοϊς πάσι κηρύξαντες καί stantinopoli congregati sunt centum ώς οικείους τούς τούτο τής εύσε­ quinquaginta et eandem fidem ipsi βείας τό σύνθεμα δεξαμένους πατέρας quoque confirmaverunt. έπιγραψάμενοι, οίπέρ είσιν οί μετά ταύτα έν τή μεγάλη Κωνσταντινούπο­ λή συνελθόντες ρν'. καί αύτοί τήν αύτήν έπισφραγισάμενοι πίστιν. » Ιο 14,27. Council of Chalcedon — 451 * 83 Definition of the faith The sacred and great and universal synod by God’s grace and by decree of your most religious and Christ-loving emperors Valentinian Augustus and Marcian Augustus assembled in Chalcedon, metropolis of the province of Bithynia, in the shrine of the saintly and triumphant martyr Euphemia, issues the following decrees. In establishing his disciples in the knowledge of the faith, our lord and saviour Christ said: “My peace I give you, my peace I leave to you”1, so that no one should disagree with his neighbour regarding religious doctrines but that the proclamation of the truth would be uniformly presented. But the evil one never stops trying to smother the seeds of religion with his own tares and is for ever inventing some novelty or other against the truth; so the Master, exercising his usual care for the human race, roused this religious and most faithful emperor to zealous action, and summoned to himself the leaders of the priesthood from everywhere, so that through the working of the grace of Christ, the master of all of us, every injurious falsehood might be staved off from the sheep of Christ, and they might be fattened on fresh growths of the truth. This is in fact what we have done. We have driven off erroneous doctrines by our collective resolution, and we have renewed the unerring creed of the fathers. We have proclaimed to all the creed of the 318 ; and we have made our own those fathers who accepted this agreed statement of religion — the 150 who later met in great Constantinople and themselves set their seal to the same creed. 1 Jn 14, 27. 84 10 30 35 45 Conalixm Chahedonente — 451 'Ορίζομεν τοίνυν τήν τάξιν καί τούς περί τής πίστεως άπαντας τύπους φυλάττοντες καί ήμεϊς τής κατ’ "Εφεσον πάλαι γεγενημένης αγίας συνόδου, ής ήγεμόνες οί αγιότατοι τήν μνήμην Κελεστίνος ό τής ‘Ρωμαί­ ων καί Κύριλλος ό τής Άλεξανδρέων έτύγχανον, προλάμπειν μέν τής όρθής καί άμωμήτου πίστεως τήν έκθεσιν τών τιη'. άγίων καί μακαρίων πατέ­ ρων τών έν Νίκαια επί τού τής ευσε­ βούς μνήμης Κωνσταντίνου τοϋ γενομένου βασιλέως συναχθέντων, κρατεϊν δέ καί τά παρά τών ρν'. άγίων πατέ­ ρων έν Κωνσταντινουπόλει όρισθέντα προς άναίρεσιν μέν τών τότε φυεισών αίρέσεων, βεβαίωσιν δέ τής αύτής καθολικής καί άποστολικής ήμών πίστεως. Τό σύμβολον τών έν Νικαία τιη'. πατέρων1. Καί τό αύτό τών ρν'. άγίων πατέρων τών έν Κωνσταντινουπόλει συναχθέν­ των2. "Ηρκει μέν ούν είς έντελή τής εύσεβείας έπίγνωσίν τε καί βεβαίωσιν τό σοφόν καί σωτήριον τούτο τής θείας χάριτος σύμβολον περί τε γάρ τού πατρός καί τού υίού καί τού άγιου πνεύματος έκδιδάσκει τό τέλει­ ον καί τού κυρίου τήν ένανθρώπησιν τοΐς πιστώς δεχομένοις παρίστησιν. ’Αλλ’ έπειδήπερ οί τής αλήθειας άθετεϊν έπιχειρούντες τό κήρυγμα διά τών οικείων αίρέσεων τάς καινοφωνίας άπέτεκον, oî μέν τό τής δι’ ημάς τού κυρίου οικονομίας μυστήριον παραφθείρειν τολμήσαντες καί τήν Θεοτόκος έπί τής παρθένου φωνήν άπαρνούμενοι, oî δέ σύγχυσιν καί κράσιν είσάγοντες καί μίαν είναι φύσιν τής σαρκός καί τής θεότητας άνοήτως άναπλάττοντες καί παθητήν τού μονογενούς τήν θείαν φύσιν τή συγχύσει τερατευόμενοι, διά τούτο 1 Vide supra p. 5. ! Vide supra p. 24. Definimus igitur ordinem et om­ nes formulas custodientes quae de fide sunt constitutae, et nos, a synodo quondam in Epheso facta, cuius prae­ sides fuerunt sanctissimae memoriae Caelestinus Romanorum et Cyrillus Alexandrinorum, praefulgere qui­ dem rectae et immaculatae fidei ex­ positionem sanctorum et beatissi­ morum trecentorum decem et octo patrum qui in Nicaeam temporibus piae memoriae Constantini impera­ toris congregati sunt, servari autem et ea quae in Constantinopolim a sanctis centum quinquaginta patri­ bus decreta sunt ad expellendas qui­ dem omnes germinantes haereses et ad confirmationem eiusdem ca­ tholicae et apostolicae nqstrae fidei. Symbolum trecentorum decem et octo patrum qui in Nicaea1. Et idem centum quinquaginta sanctorum patrum qui Constantino­ polim congregati sunt2. Sufficeret quidem ad plenam co­ gnitionem pietatis et confirmatio­ nem sapiens hoc et salutare divinae gratiae symbolum; de Patre enim et Filio et Spiritu sancto perfectionem docet et Domini inhumanationem fideliter accipientibus repraesentat. Sed quoniam hi qui veritatis repro­ bare praedicationem conantur, per proprias haereses novas voces genu­ erunt, et hi quidem mysterium dis­ pensationis Domini quae propter nos facta est, corrumpere praesumentes et vocem denegantes qua theotocos de Virgine praedicatur, alii autem confusionem et temperamentum in­ troducentes et unam naturam esse carnis et divinitatis stulte confingen­ tes et passibilem Unigeniti divinam naturam per confusionem prodigio­ se dicentes, propter hoc illis omnem Council of Chalcedon — 451 * 84 Therefore, whilst we also stand by the decisions and all the formulas relating to the creed from the sacred synod which took place formerly at Ephesus, whose leaders of most holy memory were Celestine of Rome and Cyril of Alexandria, we decree that pre-eminence belongs to the exposition of the right and spotless creed of the 318 saintly and blessed fathers who were assembled at Nicaea when Constantine of pious memory was emperor: and that those decrees also remain in force which were issued in Constantinople by the 150 holy fathers in order to destroy the heresies then rife and to confirm this same catholic and apostolic creed. The creed of the 318 fathers at Nicaea1. And the same of the 150 saintly fathers assembled in Constantinople2. This wise and saving creed, the gift of divine grace, was sufficient for a perfect understanding and establishment of religion. For its teaching about the Father and the Son and the holy Spirit is complete, and it sets out the Lord’s becoming human to those who faithfully accept it. But there are those who are trying to ruin the proclamation of the truth, and through their private heresies they have spawned novel formulas: some by daring to corrupt the mystery of the Lord’s economy on our behalf, and refusing to apply the word “God-bearer” to the Virgin; and others by introducing a confusion and mixture, and mindlessly imagining that there is a single nature of the flesh and the divinity, and fantastically supposing that in the confusion the divine nature of the Only-begotten is passible. 1 See above p. 5. 2 See above p. 24. 85 Concilium Chalctdonense — 4SI πάσαν αύτοϊς άποκλεϊσαι κατά της άληθείας μηχανήν βουλομένη ή παρ­ ούσα νϋν αΰτη αγία καί μεγάλη καί οίκουμενική σύνοδος, τό τοϋ κηρύγ­ ματος άνωθεν άσάλευτον έκδιδάσκουσα, ώρισεν, προηγουμένως τών τιη'. άγιων πατέρων την πίστιν μένειν άπαρεγχείρητον καί διά μέν τούς τω πνεύματι τω άγίω μαχομένους την χρόνοις ύστερον παρά τών έπΐ’ της βασιλευούσης πόλεως ρν' συνελθόντων πατέρων περί τής τοϋ πνεύματος ούσίας παραδοθεΐσαγ διδασκα­ λίαν κυροϊ, ήν έκεϊνοι ^ασιν έγνώρισαν, ούχ ώς τι λεϊπον τοϊς προλαβοϋσιν έπεισάγοντες, αλλά την περί τοϋ αγίου πνεύματος αύτών έννοιαν κατά ’ τών τήν αύτοϋ δεσποτείαν άθετεϊν πειρωμένων γραφικαϊς μαρτυρίαις τρανώσαντες· διά δέ τούς τό της οικονομίας παραφθείρειν έπιχειροϋντας μυστήριον καί ψιλόν άνθρω­ πον είναι τόν έκ τής αγίας παρθένου τεχθέντα Μαρίας άναιδώς ληρωδοϋντας τάς τοϋ μακαρίου Κυρ Ολου τοϋ τής Άλεξανδρέων έκκλησίας γενομένου ποιμένος συνοδικάς έπιστολάς πρός τόν Νεστόριον1 καί πρός τούς τής ’Ανατολής2 άρμοδίας ούσας έδέςατο εις έλεγχον μέν τής Νεστορίου φρενοβλαβείας, ερμηνείαν δέ τών εύσεβεϊ ζήλω τοϋ σωτηρίου συμβόλου ποθούντων την έννοιαν, αΐς και την επιστολήν τοϋ τής μεγίστης καί πρεσβυτέρας 'Ρώμης προέδρου τοϋ μακαριωτάτου καί άγιωτάτου αρχι­ επισκόπου Λέοντος, τήν γραφεϊσαν πρός τόν έν άγίοις άρχιεπίσκοπον Φλαβιανόν έπ’ άναιρέσει τής Εύτυχοϋς κακονοίας3, άτε δή τή τοϋ μεγάλου Πέτρου όμολογία συμβαίνουσαν καί κοινήν τινα στήλην ύπάρχουσαν, κατά τών κακοδοξούντων εικότως συνήρμοσε πρός τήν τών όρθών δογ­ μάτων βεβαίωσιν. Τοϊς τε γάρ εις υίών δυάδα τό τής οικονομίας δια­ σπάν έπιχειροΰσι μυστήριον παρα- machinationem contra veritatem volens claudere praesens nunc sanc­ ta et magna et universalis synodus praedicationem hanc ab initio inmobilem docens decrevit ante om­ nia fidem inrecusabilem permanere trecentorum decem et octo sanc­ torum patrum et doctrinam con­ firmat quae de substantia Spiritus sancti a patribus centum quinqua­ ginta postea congregatis in regia civitate tradita est propter illos qui Spiritui sancto repugnabant, quam illi omnibus notam fecerunt non quasi quod aliquid deesset antece­ dentibus, inferentes, sed de sancto Spiritu intellectum eorum contra illos qui dominationem eius respu­ ere temptaverunt, scripturarum te­ stimoniis declarantes. Propter illos autem qui dispensationis corrum­ pere conantur mysterium et purum hominem esse illum genitum ex sancta virgine Maria impudenter delirant, epistulas synodicas beati Cyrilli quondam Alexandrinae eccle­ siae praesulis ad Nestorium1 et ad orientales2 congrue habentes susce­ pit ad convincendas Nestorii vesa­ nias, interpretationem vero eorum qui salutaris symboli mentem pio zelo nosse desiderant. Quibus etiam epistulam maximae et senioris urbis Romae praesulis beatissimi et sanc­ tissimi archiepiscopi Leonis quae scripta est ad sanctae memoriae archiepiscopum Flavianum ad peri­ mendam Eutychis malam intelle­ gentiam3, consequentissime coapta­ vit utpote et magni illius Petri con­ fessioni congruentem et commu­ nem quandam columnam nobis ad­ versum prava dogmata exsistentem, ad confirmationem rectorum dog­ matum. His namque qui in duos filios dispensationis divinae myste­ rium discerpere nituntur, obsistit 1 Est epistula secunda, vide supra p. 40 -44 . * Est epistula ad loannem Antiochenum de pace, vide supra p. 70-74 . 3 Est Tomus ad Flavianum, vide supra p. 77-82 . 85 10 is 20 30 35 40 45 Council of Chalcedon — 451 * 85 Therefore this sacred and great and universal synod, now in session, in its desire to exclude all their tricks against the truth, and teaching what has been unshakeable in the proclamation from the beginning, decrees that the creed of the 318 fathers is, above all else, to remain inviolate. And because of those who oppose the holy Spirit, it ratifies the teaching about the being of the holy Spirit handed down by the 150 saintly fathers who met some time later in the imperial city — the teaching they made known to all, not introducing anything left out by their predecessors, but clarifying their ideas about the holy Spirit by the use of scriptural testimonies against those who were trying to do away with his sovereignty. And because of those who are attempting to corrupt the mystery of the economy and are shamelessly and foolishly asserting that he who was bom of the holy virgin Mary was a mere man, it has accepted the synodical letters of the blessed Cyril, pastor of the church in Alexandria, to Nestorius12 and to the Orientals', as being well-suited to refuting Nestorius’s mad folly and to provid­ ing an interpretation for those who in their religious zeal might desire under­ standing of the saving creed. · To these it has suitably added, against false believers and for the establishment of orthodox doctrines, the letter of the primate of greatest and older Rome, the most blessed and most saintly Archbishop Leo, written to the sainted Archbishop Flavian to put down Eutyches’s evil-mindedness3, because it is in agreement with great Peter’s confession and represents a support we have in common. It is opposed to those who attempt to tear apart the mystery of the economy into a duality of sons; and it expels from the assembly of the priests those who 1 The second letter, see above pp. 40-44. 2 The letter to John of Antioch about peace, see above pp. 70-74. J The Tome (or Letter) to Flavian, see above pp. 77-82. 86 Concilium Chalccdonemc— 4’>1 τάττεται καί τούς παθητήν του μονογενούς λέγειν τολμώντας τήν θεότητα τού τών Ιερέων άπωθεϊται συλλόγου, καί τοϊς έπί τών δύο φύσεων τοϋ Χρίστου κράσιν ή σύγχυσιν έπινοοϋσιν άνθίσταται καί τούς ουρά­ νιον ή έτέρας τινός ύπάρχειν ούσίας τήν έξ ήμών ληφθεϊσαν αύτώ τοϋ δούλου μορφήν παραπαίοντας έξελαύνει, καί τούς δύο μέν πρό τής ένώσεως φύσεις τοϋ κυρίου μυθεύοντας, μίαν δέ μετά τήν ένωσιν άναπλάττοντας αναθεματίζει. ’Επόμενοι τοίνυν τοϊς άγίοις πατράσιν, ένα καί τον αύτόν όμολογεϊν υιόν τόν κύριον ήμών Ίησοϋν Χριστόν συμφώνως απόντες έκδιδάσκομεν, τέλειον τόν αύτόν έν θεότητι καί τέλει­ ον τόν αύτόν έν άνθρωπότητι, θεόν άληθώς καί άνθρωπον άληθώς τόν αύτόν, έκ ψυχής λογικής καί σώματος, όμοούσιον τω πατρί κατά τήν θεότητα καί όμοούσιον ήμΐν τόν αύτόν κατά τήν άνθρωπότητα, κατά πάντα όμοιον ήμϊν χωρίς αμαρτίας1, πρό αιώνων μέν έκ τοϋ πατρός γεννηθέντα κατά τήν θεότητα, έπ’ έσχατων δέ τών ημερών τον αύτόν δι’ ημάς καί διά τήν ήμετέραν σωτηρίαν έκ Μαρίας τής παρθένου τής Θεοτόκου κατά τήν άνθρωπότητα ένα καί τόν αύτόν Χριστόν υιόν κύριον μονο­ γενή, έν δύο φύσεσιν άσυγχύτως, άτρέπτως, άδιαιρέτως, άχωρίστως γνωριζόμενου, ούδαμοϋ τής τών φύσεων διαφοράς άνηρημένης διά τήν ένωσιν, σωζομένης δέ μάλλον τής ίδιότητος έκατέρας φύσεως καί είς έν πρόσωπον καί μίαν ύπόστασιν συντρεχούσης, ούκ είς δύο πρόσωπα μεριζόμενου ή διαιρούμενου, άλλ’ ένα καί τόν αύτόν υιόν μονογενή θεόν λόγον κύριον Ίησοϋν Χριστόν, καθάπερ άνωθεν οι προφήται περί αύτοϋ, καί αύτός ημάς Ίησοϋς 1 Cf. Hcb 4,15. et illos qui passibilem deitatem Unigeniti ausi sunt dicere, a sacro coetu expellit ct his qui in duabus naturis Christi temperamentum aut confusionem exquirunt, resistit et eos qui caelestem aut alterius ali­ cuius esse substantiae dicunt quam ex nobis assumpsit servi formam, ut dementes abigit et qui duas qui­ dem ante unitionem naturas Domi­ ni fabulantur, unam vero post uni­ tionem confingunt, anathematizat. Sequentes igitur sanctos patres unum eundemque confiteri Filium dominum nostrum lesum Christum consonanter omnes docemus eun­ dem perfectum in deitate, eundem perfectum in humanitate, Deum ve­ re et hominem vere eundem ex ani­ ma rationali et corpore, consubstan­ tialem Patri secundum deitatem et consubstantialem nobis eundem se­ cundum humanitatem, per omnia nobis similem absque peccato1, ante saecula quidem de Patre genitum secundum deitatem, in novissimis autem diebus eundem propter nos et propter salutem nostram ex Ma­ ria virgine Dei genetrice secundum humanitatem, unum eundemque Christum Filium dominum unigeni­ tum, in duabus naturis inconfuse, immutabiliter, indivise, inseparabi­ liter agnoscendum, nusquam sub­ lata differentia naturarum propter unitionem magisque salva proprie­ tate utriusque naturae et in unam personam atque subsistentiam con­ currente, non in duas personas partitum sive divisum, sed unum et eundem Filium unigenitum Deum Verbum dominum lesum Chri­ stum, sicut ante prophetae de eo et ipse nos lesus Christus eru- Council of Chalcedon — 451 * 86 dare to say that the divinity of the Only-begotten is passible; and it stands opposed to those who imagine a mixture or confusion between the two natures of Christ; and it expels those who have the mad idea that the servant-form he took from us is of a heavenly or some other kind of being; and it anathematises those who concoct two natures of the Lord before the union but imagine a single one after the union. So, following the saintly fathers, we all with one voice teach the confession of one and the same Son, our Lord Jesus Christ: the same perfect in divinity and perfect in humanity, the same truly God and truly man, of a rational soul and a body; consubstantial with the Father as regards his divinity, and the same consubstantial with us as regards his humanity; like us in all respects except for sin1 ; begotten before the ages from the Father as regards his divinity, and in the last days the same for us and for our salvation from Mary, the virgin God-bearer, as regards his humanity; one and the same Christ, Son, Lord, only-begotten, acknowledged in two natures which undergo no confusion, no change, no division, no separation; at no point was the difference between the natures taken away through the union, but rather the property of both natures is preserved and comes together into a single person and a single subsistent being; he is not parted or divided into two persons, but is one and the same only-begotten Son, God, Word, Lord Jesus Christ, just as the prophets taught from the beginning 1 See Heb 4, 15. 87 Concilium Chalcedonense — 451 Χριστός έξεπαίδευσεν, καί τό τών πατέρων ήμϊν παραδέδωκε σύμβολον. Τούτων τοίνυν μετά πάσης ακρί­ βειας τε καί έμμελείας παρ' ημών διατυπωθέντων, ώρισεν ή άγια καί οικουμενική σύνοδος έτέραν πίστιν μηδενΐ έξεΐναι προφέρειν ή γοϋν συγγράφειν ή συντιΟέναι, ή φρονεϊν ή διδάσκειν έτέρως’ τούς δέ τολμών­ τας ή συντιθέναι πίστιν έτέραν ή γοϋν προκομίζειν ή διδάσκειν, ή παραδιδόναι έτερον σύμβολον τοϊς έθέλουσιν έπιστρέφειν είς έπίγνωσιν της αλήθειας έξ ελληνισμού ή έξ ιουδαϊσμού ή γούν έξ αίρέσεως οίασδηποτούν, τούτους εί μέν εΐεν έπίσκοποι ή κληρικοί, άλλοτρίους είναι τούς έπισκόπους της έπισκοπης καί τούς κληρικούς τού κλήρου’ εί δέ μονάζοντες ή λαϊκοί είεν, άναθεματίζεσθαι. diyit et patrum nobis symbolum tradidit. His igitur cum omni undiquescrupulositate et diligentia a nobis dis­ positis definivit sancta et universa- s lis synodus alteram fidem nulli licere proferre vel conscribere aut conponere aut sentire aut docere aliter; eos autem qui ausi sunt aut conponcre fidem alteram aut certe pro- 10 ferre aut docere aut tradere alterum symbolum volentibus vel ex gentili­ tate ad agnitionem veritatis vel ex ludaeis vel ex haeresi quacumque converti, hos, si episcopi fuerint is aut clerici, alienos esse episcopos ab episcopatu et clericos a clero, si vero monachi aut laici fuerint, anathema­ tizari. ΚΑΝΟΝΕΣ CANONES A Περί τού έκάστης συνόδου τούς κανόνας άπαρασαλεύτως φυλάττεσθαι I Τούς παρά τών αγίων πατέρων καθ’ έκάστην σύνοδον άχρι τού νύν έκτεθέντας κανόνας κρατεϊν έδικαιώσαμεν. Β Περί τού μή δεϊν επί χρήμασι χειροτονεϊν1 Et τις έπίσκοπος έπί χρήμασι χειροτονίαν ποιήσοιτο καί εις πρασιν καταγάγοι τήν άπρατον χάριν, καί χειροτονήσοι έπί χρήμασιν έπίσκοπον ή χωρεπίσκοπον ή πρεσβύτερον ή διάκονον ή έτερόν τινα τών έν τω Ut sanctorum patrum regulae initiate serrentur Regulas sanctorum patrum per sin- 25 gula nunc usque concilia constitu­ tas proprium robur obtinere decre­ vimus. II Ut nullus episcopus per pecunias ordinetur1 30 Si quis episcopus ob pecuniam fecerit ordinationem et sub pretio redegerit gratiam, quae non potest venundari, ordinaveritque per pecunias episcopum aut presbyterum seu 35 diaconum vel quemlibet ex his, qui » Cf. Can. ap. 29-30 (CSP 21); conc. Laod. (325/381), c. 12 (CSP 135); Basilius Caes., c. 90 (CPG 175-178). Council of Chalcedon — 451 * 87 about him, and as the Lord Jesus Christ himself instructed us, and as the creed of the fathers handed it down to us. Since we have formulated these things with all possible accuracy and atten­ tion, the sacred and universal synod decreed that no one is permitted to produce, or even to write down or compose, any other creed or to think or teach otherwise. As for those who dare either to compose another creed or even to promulgate or teach or hand down another creed for those who wish to convert to a recognition of the truth from Hellenism or from Judaism, or from any kind of heresy at all: if they be bishops or clerics, the bishops are to be deposed from the episcopacy and the clerics from the clergy; if they be monks or layfolk, they are to be anathematised. CANONS 1 On keeping the canons of each and every synod inviolate We have deemed it right that the canons hitherto issued by the saintly fathers at each and every synod should remain in force. 2 Against performing ordinations for money' If any bishop performs an ordination for money and puts the unsaleable grace on sale, and ordains for money a bishop, a chorepiscopus, a presbyter or a deacon or some other of those numbered among the clergy; or appoints a 1 See Apostolic canons 29-30 (CSP 21; trans. Percival 595); council of Laodicea (325/381), canon 12 (CSP 135; trans. Percival 131); Basil of Caesarea, canon 90/91 (CPG 175-178; trans. Percival 610). 88 Concilium CbalceJoncnsc—4SI κλήρω καταριθμούμενων, ή ττροβάλοιτο έπί χρήμασιν οίκονόμον ή εκδικον ή παραμονάριον ή όλως τινά τοϋ κανόνος δι’ αισχροκέρδειαν οί­ s κε ίαν, ό τούτο έπιχειρήσας ελεγ­ χθείς κινδυνευέτω είς τόν οίκεϊον βαθμόν- καί ό χειροτονούμενος μηδέν έκ της κατ’ εμπορίαν ώφελείσθω χειροτονίας ή προβολής, άλλ’ έστω 10 άλλότριος τής αξίας ή τοϋ φροντίσματος, ούπερ επί χρήμασιν έτυχεν. Εί δέ τις καί μεσιτεύων φανείη τοΐς ούτως αΐσχροϊς καί άθεμίτοις λήμμασι, καί ούτος, εί μέν κληρικός 15 εϊη, τοϋ οικείου έκπιπτέτω βαθμού, εί δέ λαϊκός ή μοναχός, άναθεματιζέσθω. 20 25 30 35 40 connumerantur in clero, aut promo­ verit per pecunias dispensatorem aut defensorem vel quemquam, qui subiectus est regulae, pro suo turpissi­ mi lucri commodo: is, cui hoc adtemptanti probatum fuerit, proprii gradus periculo subiacebit, et qui ordinatus est, nihil ex hac ordina­ tione vel promotione, quae est per negotiationem facta, proficiat. Sed sit alienus ea dignitate vel sollicitu­ dine, quam per pecunias adquisivit. Si quis vero mediator tam turpibus et nefandis datis vel acceptis exstite­ rit, si quidem clericus fuerit, proprio gradu decidat, si vero laicus aut monachus anathematizetur. III Γ Περί τοϋ μή δεΐν κληρικόν ή μοναχόν άλλοτρίων φροντίζειν πραγμάτων1 Ut nullut tpiscopui aut clericut aut monacbut conductor excidat1 ΤΗλθεν είς την αγίαν σύνοδον ότι τών έν τώ κλήρω κατειλεγμένων τινές δι’ αίσχροκερδίαν άλλοτρίων κτημάτων γίνονται μισθωτοί καί πράγματα κοσμικά έργολαμβάνουσι, τής μέν τοϋ θεοϋ λειτουργίας καταραθυμοϋντες, τούς δέ τών κοσμικών ύποτρέχο'/τες οίκους καί ούσιών χει­ ρισμούς άναδεχόμενοι διά φιλαργυρίαν. "Ωρισεν τοίνυν ή αγία καί με­ γάλη σύνοδος μηδένα τοϋ λοιπού, μή έπίσκοπον μή κληρικόν μή μονάζοντα, ή μισθοϋσθαι κτήματα ή πραγμάτων κοσμικών παρεισάγειν έαυτόν διοικητήν, πλήν εί μήπου έκ νόμων καλοϊτο είς άφηλίκων άπαραίτητον έπιτροπήν, ή ό τής πόλεως επίσκοπος εκκλησιαστικών έπιτρέψοι φροντίζειν πραγμάτων, ή ορφα­ νών καί χηρών άπρονοήτων καί τών προσώπων τών μάλιστα τής εκκλη­ σιαστικής δεομένων βοήθειας, διά τόν φόβον τοϋ κυρίου. Εί δέ τις Pervenit ad sanctam synodum, quod quidam qui in clero videntur allecti, propter lucra turpia conductores alienarum possessionum fiant et saecularia negotia sub cura sua sus­ cipiant, Dei quidem ministerium parvipendentes, saecularium vero discurrentes domos, propter avari­ tiam patrimoniorum sollicitudines assumentes. Decrevit itaque sanc­ tum hoc magnumque concilium, nullum deinceps, non episcopum non clericum vel monachum, aut possessiones conducere aut negotiis saecularibus sese miscere, praeter pupillorum, si forte curam inexcu­ sabilem leges inponant, aut civitatis episcopus ecclesiasticarum rerum sollicitudinem habere praecipiat, aut orphanorum et viduarum earumque, quae sine ulla provisione sunt, per­ sonarum, quae maxime ecclesiastico indigent adiutorio, propter timo- 1 Cf. Can. ap. 6, 81, 83 (CSP 11, 49, 50); conc. Carth. (419), c. 16 (CSP 230). Council of Chalcedon — 4)1 * 88 manager, a legal officer or a warden for money, or any other ecclesiastic at all for personal sordid gain; led him who has attempted this and been convicted stand to lose his personal rank; and let the person ordained profit nothing from the ordination or appointment he has bought; but let him be removed from the dignity or responsibility which he got for money. And if anyone appears to have acted even as a go-between in such disgraceful and unlawful dealings, let him too, if he is a cleric, be demoted from his personal rank, and if he is a lay person or a monk, let him be anathematised. 3 Against a cleric or a monk concerning himself with other people’s business1 It has come to the notice of the sacred synod that some of those enrolled in the clergy are, for sordid gain, acting as hired managers of other people’s property, and are involving themselves in wordly business, neglecting the service of God, frequenting the houses of worldly persons and taking over the handling of property out of avarice. So the sacred and great synod has decreed that in future no one, whether a bishop, a cleric or a monk, should either manage property or involve himself as an administrator of worldly business, unless he is legally and unavoidably summoned to take care of minors, or the local bishop appoints him to attend, out of fear of the Lord, to ecclesiastical business or to orphans and unprovided widows and persons in special need of ecclesiastical support. If in 1 Sec Apostolic canons 6, 81, 83 (CSP 11, 49, 50; trans. Percival 594, 599); council of Carthage (419), canon 16 (CSP 230; trans. Percival 450). 89 Concilium Cbalcrdonense — 4SI παραβαίνειν τά ώρισμένα τοΰ λοιπού rem Domini causa deposcat. Si quis επιχειρήσω, ό τοιούτος έκκλησια- autem transgredi de cetero statuta στικοίς ύποκείσθω έπιτιμίοις. temptaverit, huiusmodi ecclesiasti­ cis increpationibus subiacebit. Δ Περί τού μή δεϊν μοναχούς ποιεϊν τι παρά γνώμην τού ίδιου επισκόπου ή συνιστάν μοναστήριον, μήτε κοσμικάς άναδέχεσθαι φροντίδας1 Οΐ άληθινώς καί είλικρινώς τον μο­ νήρη μετιόντες βίον της προσηκούσης άξιούσθωσαν τιμής. Επειδή δέ τινες τώ μοναχικό κεχρημένοι προσχήματι, τάς τε εκκλησίας καί τά πολιτικά ταράσσουσι πράγ­ ματα, περιιόντες άδιαφόρως έν ταϊς πόλεσιν, ού μήν αλλά καί μοναστή­ ρια έαυτοις συνιστάν έπιτηδεύοντες, έδοςε μηδένα μηδαμού οικοδομεϊν μηδέ συνιστάν μοναστήριον ή εύκτήριον οίκον παρά γνώμην τού της πόλεως επισκόπου. Τούς δέ καθ’ έκάστην πόλιν καί χώραν μονάζον­ τας ύποτετάχθαι τώ επισκοπώ, καί τήν ησυχίαν άσπάζεσθαι, καί προσέχειν μόνη τη νηστεία καί τη προσ­ ευχή, έν οίς τόποις άπετάξαντο προσκαρτερούντες, μήτε δέ έκκλησιαστικοϊς μήτε βιωτικοϊς παρενοχλεϊν πράγμασιν ή έπικοινωνεΐν, καταλιμπάνοντες τά ίδια μοναστήρια, εί μή ποτέ άρα έπιτραποϊεν διά χρείαν άναγκαίαν ύπό τού της πόλεως έπισκόπου. Μηδένα δέ προσδέχεσθαι εν τοϊς μοναστηρίοις δούλον έπί τό μονάσαι παρά γνώμην τού ΐδίου δε­ σπότου. Τόν δέ παραβαίνοντα τούτον ήμών τόν όρον ώρίσαμεν άκοινώνητον είναι, ινα μή τό όνομα τού θεοϋ βλασφημήται2. Τόν μεντοι έπίσκοπον της πόλεως χρή τήν δέουσαν πρόνοιαν ποιεϊσθαι τών μοναστηρίων. IV De honore menaeboncm, et ut nullis se actibus tel ecclesiasticis re! saecularibus misceant, nec alienum senum praeter conscientiam domini sui recipiant1 Qui vere et sincere singularem sec­ tantur vitam, conpetenti honore digni habeantur. Quoniam vero qui­ dam utentes habitu monachi eccle­ siastica negotia civiliaque contur­ bent, circumeuntes indifferenter ur­ bes necnon et monasteria sibi instituere praesumentes, placuit nullum quidem usquam aedificare aut con­ stituere monasterium vel oratorii domum praeter conscientiam civi­ tatis episcopi. Monachos vero per unamquamque civitatem aut regio­ nem subiectos esse episcopo et quie­ tem diligere et intentos esse tantum­ modo ieiunio et orationi, in locis, quibus renuntiaverunt sacculo, permanentes. Nec ecclesiasticis vero nec saecularibus negotiis commu­ nicent, vel in aliquo sint molesti pro­ pria monasteria deserentes, nisi forte his praecipiatur propter opus necessarium ab episcopo civitatis. Nullum vero recipere in monasteriis servum obtentu monachi, praeter sui domini conscientiam. Transgredientem vero hanc definitionem nostram, excommunicatum esse de­ crevimus, ne nomen Dei blasphe­ metur2. Verum tamen episcopum convenit civitatis conpetentem mo­ nasteriorum providentiam gerere. 1 Cf. Can. ap. 82 (CSP 49); conc. Gangr. (ca 340), c. 3 (CSP 80); conc. Carth. (419), cc. 64, 82 (CSP 301, 322). 1 Cf. Rm 2,24; 1 Tm 6,1. 5 10 15 20 25 30 35 40 Connell of Chalcedon — 451 * 89 future anyone attempts to transgress these decrees, he must be subject to ecclesiastical penalties. 4 Against monks doing anything against the will of their own bishop, or founding a monastery, or taking on worldly concerns' Those who truly and sincerely live the monastic life should be accorded appropriate recognition. But since there are some who don the monastic habit and meddle with the churches and in civil matters, and circulate indiscriminately in the cities and even are involved in founding monasteries for themselves, it has been decided that no one is to build or found a monastery or oratory anywhere against the will of the local bishop; and that monks of each city and region are to be subject to the bishop, are to foster peace and quiet, and attend solely to fasting and prayer, staying set apart in their places. They are not to abandon their own monasteries and interfere, or take part, in ecclesiastical or secular business, unless they are perhaps assigned to do so by the local bishop because of some urgent necessity. No slave is to be taken into the monasteries to become a monk against the will of his own master. We have decreed that anyone who transgres­ ses this decision of ours is to be excommunicated, lest God’s name be blasphemed1 2. However, it is for the local bishop to exercise the care and attention that the monasteries need. 1 See Apostolic canons 82 (CSP 49; trans. Percival 599); council of Gangra (about 340), canon 3 (CSP 80; trans. Percival 93); council of Carthage (419), canons 64, 82 (CSP 301, 322; trans. Percival 474, 482). 2 See Rm 2, 24; 1 Tm 6, 1. 90 Concilium Chalcrdonense— 4SI E Περί τοϋ μή δείν άπό έκκλησίας έτέρας εις έτέραν μετατίθεσθαι κληρικόν1 De episcopis rei clericis, ut de civitate ad civitatem non transeant1 Περί τών μεταβαινόντων άπό πόλεως εις πόλιν έπισκόπων ή κληρι­ κών έδοξε τούς περί τούτων τεθέντας κανόνας παρά τών άγίων πατέ­ ρων τήν ιδίαν έχειν ίσχύν. De his, qui transmigrant de civitate in civitatem episcopis aut clericis, placuit ut canones, qui de hac re a sanctis patribus statuti sunt, habe­ ant propriam firmitatem. V VI ίο Περί τοϋ μή δεΐν άπολελυμένως χειροτονεισβαί τινα τών κληρικών2 Μηδένα άπολελυμένως χειροτονεϊσθαι, μήτε πρεσβύτερον, μήτε διά­ κονον, μήτε όλως τινά τών έν τώ έκκλησιαστικώ τάγματί, εί μή ίδι15 κώς έν έκκλησία πόλεως ή κώμης ή μαρτυρίω ή μοναστηρίω ό χειροτο­ νούμενος έπικηρύττοιτο, Τούς δέ άπολύτως χειροτονουμένους ώρισεν ή αγία σύνοδος άκυρον εχειν τήν 20 τοιαύτην · χειροθεσίαν καί μηδαμού δύνασθαι ένεργειν, έφ’ ϋβρει τοϋ χειροτονήσαντος. Ut nullum absolute liceat ordinari2 Nullum -absolute ordinari debere presbyterum aut diaconum nec quemlibet in gradu ecclesiastico, nisi specialiter ecclesiae civitatis aut possessionis aut martyrii aut mona­ sterii qui ordinandus est pronuntie­ tur. Qui vero absolute ordinantur, decrevit sancta synodus, irritam esse huiusce modi manus inpositionem, et nusquam posse ministrare, ad ordinantis iniuriam. ζ vn Περί τοϋ μή δεϊν κληρικούς ή μονα­ χούς γίνεσθαι κοσμικούς3 Ut si quis clericum vel monachum se professus ad saeculum redierit, anathematizetur3 25 Τούς άπαξ έν κλήρω τεταγμένους ή μονάσαντας ώρ ίσα μεν μήτε έπΐ στρατείαν μήτε έπΐ άξια'/ κοσμικήν έρχεσθαι, ή τούς τούτο τολμήσαντας καί μή μεταμελουμένους, ώστε έπι30 στρέψαι έπ! τούτο, δ διά θεόν πρότερον είλοντο, άναθεματίζεσθαι. Qui semel in clero deputati sunt aut monachorum vitam expetiverunt, statuimus, neque ad militiam neque ad dignitatem aliquam venire mun­ danam aut, hoc temptantes et non agentes poenitentiam, ut redeant ad hoc, quod propter Deum prius ele­ gerunt, anathematizari. 1 Cf. conc. Nic., cc. 15, 16 (v. supra p. 13); Can. ap. 14, 15 (CSP 14-15); cone. Antioch. (341), cc. 3,16,21 (CSP 106-107, 117,121); conc. Sard. (342/343), cc. 1, 2, 15, 16, 19 (CSP 159-161,182-183. 185); conc. Carth. (419), cc. 48, 54, 90 (CSP 265-266, 277-279, 334). * Conc. Néocacs. (315/324), c. 13 (CSP 81). 1 Cf. c. 3 (v. supra p. 88); Can. ap. 6. 81, 83 (CSP 11, 49-50); conc. Carth. (419), c. 16 (CSP 230-231). Council of Chalcedon — 4 il * 90 5 Against the transfer of a cleric from one church to another' In the matter of bishops or clerics who move from city to city, it has been decided that the canons issued by the holy fathers concerning them should retain their proper force. 6 Against the ordination of any cleric without title2 No one, whether presbyter or deacon or anyone at all who belongs to the ecclesiastical order, is to be ordained without title, unless the one ordained is specially assigned to a city or village church or to a martyr’s shrine or a monastery. The sacred synod has decreed that the ordination of those ordained without title is null, and that they cannot operate anywhere, because of the presumption of the one who ordained them. 7 Against clerics or monks returning to the worlcP We decree that those who have once joined the ranks of the clergy or have become monks are not to depart on military service or for secular office. Those who dare do this, and do not repent and return to what, in God, they previously chose, are to be anathematised. 1 See council of Nicaea, canons 15, 16 (see above p. 13); Apostolic canons 14, 15 (CSP 14-15; trans. Percival 594); council of Antioch (341), canons 3, 16, 21 (CSP 106-107, 117, 121; trans. Percival 109,116, 118-119); council of Sardica (342/343), canons 1,2,15,16,19 (CSP 159-161, 182-183, 185; trans. Percival 415-416, 429-432); council of Carthage (419), canons 48, 54, 90 (CSP 265-266, 277-279, 334; trans. Percival 464, 468, 485). 2 Council of Neocaesarea (315/324), canon 13 (CSP 81; trans. Percival 85). 3 See canon 3 (see above p. 88); Apostolic canons 6, 81, 83 (CSP 11,49-50; trans. Percival 594, 597); council of Carthage (419), canon 16 (CSP 230-231; trans. Percival 450). 91 Concilium Chalcedonense — 4M H Περί τού δεϊν τά πτωχεία καί μαρ­ τυρεί» καί μοναστήρια υπό τόν επί­ σκοπον είναι ΟΙ κληρικοί των πτωχείων καί μο­ ναστή ρ ίων καί μαρτυρίων ύπό την έξουσίαν τών έν έκάστη πόλει επι­ σκόπων κατά την τών αγίων πατέ­ ρων παράδοσιν διαμενέτωσαν καί μή κατά αυθάδειαν άφηνιάτωσαν του ίδιου επισκόπου. ΟΙ δέ τολμώντες άνατρέπειν την τοιαύτην διατύπωσιν καθ’ οίονδήποτε τρόπον καί μή ύποτασσόμενοι τώ ίδίω έπισκόπω, εί μέν είεν κληρικοί, τοΐς τών κανόνων ύποκείσθωσαν έπιτιμίοις, εί δέ μονάζοντες ή λαϊκοί, έστωσαν ακοι­ νώνητοι. Θ Περί τοΰ μή δεΐν κληρικούς εις κο­ σμικόν άπιέναι δικαστήριον, αλλά παρά τώ ίδίω έπισκόπω δικάζεσθαι1 Εί τίς κληρικός πρός κληρικόν πράγ­ μα έχοι, μή καταλιμπανέτω τόν οίκεΐον επίσκοπον καί έπί κοσμικά δικαστήρια κατατρεχέτω, άλλα πρότερον την ύπόθεσιν γυμναζέτω παρά τώ οίκείω έπισκόπω, ή γοΰν γνώμη αύτοϋ τοΰ επισκόπου, παρ’ οΐς αν τά άμφότερα μέρη βούλωνται, τά της δίκης συγκροτεϊσθαι’ εί δέ τις παρά ταΰτα ποιήσοι, κανονικοϊς έπιτιμίοις ύποκείσθω. Εί δέ κληρικός πράγμα έχοι πρός τόν ίδιον ή καί πρός έτερον έπίσκοπον, παρά τη συνόδω της επαρχίας δικαζέσθω. Εί δέ πρός τόν της αύτης έπαρχίας μη­ τροπολίτην έπίσκοπος ή κληρικός άμφισβητοίη, καταλαμβανέτω ή τόν έξαρχον της διοικήσεως ή τόν της βασιλευούσης Κωνσταντινουπόλεως θρόνον, καί έπ’ αύτόν δικαζέσθω. VIII De clericis re! dispensatoribus pauperum re/ mo­ nasteriorum, ut sub episcopi sui potestate per­ maneant Clerici, qui praeficiuntur ptochiis vel qui ordinantur in monasteriis et 5 basilicis martyrum, sub episcopo­ rum, qui in unaquaque civitate sunt secundum sanctorum patrum tradi­ tiones, potestate permaneant, nec per contumaciam ab episcopo suo 10 dissiliant. Qui vero audent evertere huiusmodi formam quocumque mo­ do nec proprio subiciuntur episco­ po, si quidem clerici sint, canonum correptionibus subiacebunt, si vero is laici vel monachi fuerint, commu­ nione priventur. IX Ut clerici inter se confligentes adeant episcopum proprium et saecularia iudicia non requirant1 20 Si quis clericus adversum clericum habet negotium, non deserat episco­ pum proprium et ad saecularia per­ currat iudicia, sed prius actio venti­ letur apud episcopum proprium vel 25 certe consilio eiusdem episcopi, apud quos utraeque partes voluerint, judicium continebunt. Si quis au­ tem praeter haec fecerit, canonicis correptionibus subiacebit. Quod si 30 clericus habet causam adversus epi­ scopum proprium vel adversus alte­ rum, apud synodum provinciae ju­ dicetur. Quod si adversus eiusdem provinciae metropolitanum episco- 35 pus vel clericus habet querelam, petat primatem dioeceseos aut se­ dem regiae urbis Constantinopolis et apud ipsam iudicetur. 1 Cf. conc. Constantin. I, c. 6 (v. supra pp. 33-34); Can. ap. 74 (CSP 45); cone. Antioch. (341),cc. 14,15 (CSP 115-116); conc. Carth. (419), cc. 8,12, 15,19, 20, 28, 79, 87, 96,104, 107,125, 128-130 (CSP 221, 225, 228, 234-237, 243, 320, 332, 360, 369. 373, 396, 402-404). Council of Chalcedon —451 * 91 8 That almshouses, martyrs ‘ shrines and monasteries are to be subject to the bishop Clerics in charge of almshouses and monasteries and martyrs’ shrines are, in accordance with the tradition of the holy fathers, to remain under the jurisdic­ tion of the bishop in each city. They are not to be self-willed and rebellious towards their own bishop. Those who dare to break a rule of this kind in any way whatever, and are not obedient to their own bishop, are, if they are clerics, to be subject to the canonical penalties ; and if they are monks or layfolk they are to be made excommunicate. 9 Against clerics going to a secular court; they are to bring the case before their own bishop' If any cleric has a case to bring against a cleric, let him not leave his own bishop and take himself off to the secular courts, but let him first air the problem before his own bishop, or at least, with the permission of the bishop himself, before those whom both parties are willing to see act as arbiters of their lawsuit. If anyone acts in a contrary fashion, let him be subject to canonical penalties. If a cleric has a case to bring either against his own or against another bishop, let him bring the case to the synod of the province. If a bishop or a cleric is in dispute with the metropolitan of the same province, let him engage either the exarch of the diocese or the see of imperial Constantinople, and let him bring his case before him. 1 See council of Constantinople I, canon 6 (see above pp. 33-34); Apostolic canons 74 (CSP 45; trans. Percival 599); council of Antioch (341), canons 14, 15 (CSP 115-116; trans. Percival 115); council of Carthage (419), canons 8, 12, 15, 19, 20, 28, 79, 87, 96, 104, 107, 125, 128-130 (CSP 221, 225, 228, 234-237, 243, 320, 332, 360, 369, 373, 396, 402-404; trans. Percival 446, 448-449, 451-452, 456, 481, 484, 491, 494-496, 502, 504-505). 92 & 10 15 20 25 30 Concilium Chalcedonensc — 4SI X I Περί τού μή δεϊν κληρικόν έν δύο πόλεων έκκλησίαις κατατάττεσθαι1 Ut nullus clericus in duabus ministret cccltsiit2 Μή έξεϊναι κληρικόν έν δύο πόλεων κατά ταύτύν κατατάττεσθαι έκκλη­ σίαις, έν ή τε την αρχήν έχειροτονήθη καί έν ή προσέφυγεν, ώς μείζονι δήθεν, διά δόξης κενής έπιθυμίαν τούς δέ γε τούτο ποιοΰντας άποκαθιστάν τη Ιδία εκκλησία, έν ή έξ αρχής έχειροτονήθησαν, καί έκεϊ μόνον λειτουργεϊν. Εί μέντοι ήδη τινές μετηνέχθησαν έξ άλλης εις άλλην έκκλησίαν, μηδέν τοΐς τής προτέρας έκκλησίας, ήτοι των ύπ’ αύτή μαρτυρίων ή πτωχείων ή ξενοδοχεί­ ων, έπικοινωνεϊν πράγμασι. Τούς δέ τολμώντας μετά τον ορον τούτον τής μεγάλης καί οικουμενικής τού­ της συνόδου πράττειν τι των νύν άπηγορευμενων, ώρισεν ή άγία σύν­ οδος έκπίπτειν τού οικείου βαθμού. Non licere clericum in duarum civi­ tatum simul pronuntiari ecclesiis, et in qua initio ordinatus est et ad quam confugit, quasi ad potiorcm, ob inanis gloriae cupiditatem: hoc autem facientes revocari debere ad suam ecclesiam, in qua initio ordi­ nati sunt et ibi tantur ·> · · odo mini­ strare. Si vero iam quis translatus est ex alia in aliam ecclesiam, nihil prioris ecclesiae aut sub ea marty­ rum aut pauperum commorationis aut xenodochiorum rebus omnino communicet. Eos vero qui ausi fuerint post definitionem magnae et universalis huius synodi quicquam ex his quae sunt prohibita perpe­ trare, decrevit sancta synodus pro­ prio huiusmodi gradu recidere. IA Περί τού είρηνικοίς γράμμασι τούς δεομένους επικουρίας έφοδιάζεσθαι, αί γάρ συστατικαί τοϊς έν ύπολήψει δίδονται2 Ut cunctis pauperibus epistularia tribuantur, honoratioribus vero personis commendaticiae litterae2 Πάντας τούς πένητας καί δεόμε­ νους έπικουρίας μετά δοκιμασίας έπιστολίοις ήγουν είρηνικοίς έκκλησιαστικοϊς μόνοις όδεύειν ώρισαμεν καί μή συστατικοΐς, διά τό τάς συστατικάς έπιστολάς προσήκειν τοϊς ούσιν έν ύπολήψει μόνοις παρέχεσθαι προσώποις. Omnes pauperes et indigentes auxi­ lio, cum proficiscuntur, sub proba­ tione epistolis ecclesiasticis pacifi­ cis tantummodo commendari decre­ vimus, et non commendaticiis litte­ ris, propterea quod commendaticiae litterae personis honoratioribus* solummodo conceduntur. » t-e ύπολ. in suspicionem adductis p. 7. CCO (cf. infra c. 21) 1 Cf. conc. Nic., cc. 15-16 (v. supra p. 13); Can. ap. 15 (CSP 15); conc. Antioch. (341), c. 3, (CSP 106-107); conc. Sard. (342/343), cc. 15,16 (CSP 182-183); conc. Carth. (419), cc. 54, 90 (CSP 277-279, 334). ’ Cf. Can. ap. 12, 33 (CSP 13, 23); conc. Antioch. (341), cc. 7, 8, 11 (CSP 110,113); conc. Laod. (325/381), cc. 41-42 (CSP 147-148); conc. Sard. (342/343), cc. 7-8 (CSP 168-170); conc. Carth. (419), cc. 23, 89, 106 (CSP 238, 333, 370-371). Council of Chalcedon — 451 * 92 10 Against the appointment of a cleric to churches in two cities' A cleric is not allowed to be appointed to churches in two cities at the same time: to the one where he was originally ordained, and to another more important one to which he has betaken himself out of desire to increase a baseless reputation. Those who do this are to be sent back to their own church in which they were ordained at the beginning, and only there are they to serve. But if some have already been transferred from one church to another, they are not to take part in any of the affairs of their former church, or of the martyrs’ shrines or almshouses or hospices that come under it. The sacred synod has decreed that those who, subsequent to this decree of this great and universal synod, dare to do anything that is now forbidden are to lose their personal rank. 11 On supplying the needy with letters ofpeace for journeys; letters of commendation are given to reputable persons2 We have decreed that, subject to examination, all paupers and needy persons are to travel with ecclesiastical letters or letters of peace only, and not of commenda­ tion, since it befits only reputable persons to be provided with letters of commendation. 1 See council of Nicaea, canons 15-16 (see above p. 13); Apostolic canons 15 (CSP 15; trans. Percival 594); council of Antioch (341), canon 3 (CSP 106-107; trans. Percival 109); council of Sardica (342/343), canons 15, 16 (CSP 182-183; trans. Percival 429-430); council of Carthage (419), canons 54, 90 (CSP 277-279, 334; trans. Percival 468, 485). 1 See Apostolic canons 12, 33 (CSP 13, 23; trans. Percival 594, 596); council of Antioch (341), canons 7, 8, 11 (CSP 110, 113; trans. Percival 111-112, 114); council of Laodicea (325/381), canons 41-42, (CSP 147-148; trans. Percival 152); council of Sardica (342/343), canons 7-8 (CSP 168-170; trans. Percival 421-423); council of Carthage (419), canons 23, 89, 106 (CSP 238, 333, 370-371; trans. Percival 453, 485, 495). 93 Condition Chalcedonem* — 4ίΙ IB Περί τού μή δεϊν έκ βασιλικού γράμ­ ματος έπίσκοπον γίνεσθαι μητροπο­ λίτην, καί ότι είς δύο επαρχίας μία ού τέμνεται1 XII Ut in una provincia unus iit metropolitan*! episcopus1 Ήλθεν είς ημάς ώς τινες παρά τούς εκκλησιαστικούς θεσμούς προσδραμόντες δυναστείαις διά πραγ­ ματικών τήν μίαν επαρχίαν είς δύο κατέτεμον, ώς έκ τούτου δύο μητροπολίτας είναι έν τη αύτή έπαρχία. ’Ώρισε το ίνυν ή αγία σύνοδος τοϋ λοιπού μηδέν τοιοϋτο τολμάσθαι πα­ ρά έπισκόπου, έπεί τόν τούτο έπιχειροΰντα έκπίπτειν τοΰ οικείου βαθ­ μού. *Οσαι δέ ήδη διά γραμμάτων βασιλικών τω της μητροπόλεως έτιμήθησαν όνόματι, μόνης άπολαυέτωσαν της τιμής καί ό τήν έκκλησίαν αύτης διοικών έπίσκοπος, δηλονότι σωζομενων τη κατά αλήθειαν μη­ τροπόλε ι τών οικείων δικαίων. Pervenit ad nos, quod quidam praeter ecclesiastica statuta facientes con­ volarunt ad potestates et per prag­ maticam formam in duo unam pro­ vinciam diviserunt, ita ut ex hoc facto duo metropolitani esse videantur in una provincia. Statuit ergo sancta synodus de reliquo nihil ab episcopis tale temptari, alioquin qui hoc adnisus fuerit, amissioni gradus proprii subiacebit. Quaecumque vero civitates litteris impe­ rialibus metropolitani nominis ho­ nore subnixae sunt, honore tantum­ modo perimantur, et qui ecclesiam eius gubernat episcopus, salvis scilicet verae metropolis privilegiis suis. ΙΓ Περί τού μή δεϊν κληρικούς άπιόντας χωρίς γραμμάτων συστατικών λειτουργεϊν2 XIII Ξένους κληρικούς καί άναγνώστας έν έτέρα πόλει δίχα συστατικών γραμμάτων τού ίδίου έπισκόπου μηδέ όλως μηδαμού λειτουργεϊν. • ΙΔ Περί τού μή δεϊν ιερατικούς προς αίρετικούς έπιγαμίας ποιεί’? s 10 is 20 Ut in aliena ecclesia clerici non ministrent* Peregrinos clericos et lectores in 25 alia civitate praeter commendaticias litteras sui episcopi nusquam peni­ tus ministrare debere. XIV Quod in quibusdam provinciis lectores uxores accipere permittantur, ne praesumpserint se baerelicis coniungere* Έπειδή έν τισιν έπαρχίαις συγκε- Quoniam in quibusdam provinciis χώρηται τοΐς άναγνώσταις καί ψάλ- concessum est lectoribus et psal­ ταις γαμεϊν, ώρισεν ή άγία σύνοδος mistis uxores accipere, statuit sanc1 Cf. conc. Nic., cc. 6-8 (v. supra pp. 8-10); conc. Constantin. I, cc. 2-3 (v. supra pp. 31-32); conc. Eph., c. 8 (v. supra pp. 68-69); Can. ap. 34 (CSP 24). « Cf. Can. ap. 12,15 (CSP 13,15). » Cf. Can. ap. 26 (CSP 19); conc. Laod. (325/381), cc. 10, 31 (CSP 134-135, 143); conc. Carth. (419), cc. 16, 21, 25 (CSP 230, 237, 240-241). 30 Council of Chalcedon — 45/ * 93 12 Against a bishop becoming a metropolitan by imperial writ, and that one province is not to be divided into two12 It has come to our notice that, contrary to the ecclesiastical regulations, some have made approaches to the civil authorities and have divided one province into two by official mandate, with the result that there are two metropolitans in the same province. The sacred synod therefore decrees that in future no bishop should dare do such a thing, since he who attempts it stands to lose his proper station. Such places as have already been honoured by imperial writ with the title of metropolis must treat it simply as honorary, and that goes also for the bishop who is in charge of the church there, without prejudice of course to the proper rights of the real metropolis. 13 Against allowing clerics who have come without letters of commendation to serve1 Foreign clerics and readers without letters of commendation from their own bishop are absolutely forbidden to serve in another city. 14 Against marriages between those in holy orders and heretics3 Since in certain provinces readers and cantors have been allowed to marry, the sacred synod decrees that none of them is permitted to marry a wife of heter- ' See council of Nicaea, canons 6-8 (see above pp. 8-10); council of Constantinople I, canons 2-3 (see above 31-32); council of Ephesus, canon 8 (see above pp. 68-69); Apostolic canons 34 (CSP 24; trans. Percival 596). 2 See Apostolic canons 12, 15 (CSP 13, 15; trans. Percival 594). ’ See Apostolic canons 26 (CSP 19; trans. Percival 595); council of Laodicea (325/381), canons 10, 31 (CSP 134-135, 143; trans. Percival 129, 149); council of Carthage (419), canons 16, 21, 25 (CSP 230, 237, 240-241; trans. Percival 450, 452, 454). 94 Canalium Chalcedanente — 4it μή έξεϊναί τινι αύτών έτερόδοξον γυναίκα λαμβάνειν. Τούς δέ ήδη έκ τοιούτων γάμων παιδοποιήσαντας, εί μέν έφθασαν βαπτίσαι τά έξ αύ5 τών τεχθέντα παρά τοϊς αίρετικοϊς, προσάγειν αύτά τη κοινωνία της κα­ θολικής έκκλησίας, μή βαπτισθέντα δέ μή δύνασθαι έτι βαπτίζειν αύτά τναρά τοϊς αίρετικοϊς, μήτε μήν συνιο άπτειν πρός γάμον αίρετικώ ή Ίουδαίω ή έλληνι, εί μή άρα έπαγγέλλοιτο μετατίθεσθαι εις τήν όρθόδοξον πίστιν τό συναπτόμενον πρόσωπον τώ όρθοδόξω. Εί δέ τις τοΰ1 τον τόν όρον παραβαίη τής αγίας συνόδου, κανονικό ύποκείσθω έπιτιμίφ. IE Περί διακονισσών1 Διάκονον μή χειροτονεϊσθαι γυναίκα 20 πρό ετών τεσσαράκοντα καί ταύτην μετά ακριβούς δοκιμασίας. Εί δέ γε δεξαμενή τήν χειροτονίαν καί χρόνον τινά παραμείνασα τή λειτουργία έαυτήν έπιδώ γάμω, ύβρ ίσασα τήν τού ΐ5 θεοΰ χάριν, ή τοιαύτη άναθεματιζέσθω μετά τού αύτή συναφθέντος. IG Περί τού μή δεϊν τάς έαυτάς τώ θεώ άναθείσας παρθένους έπί γάμον όρμαν2 μ Παρθένον άναθεϊσαν έαυτήν τώ δε­ σπότη θεώ, ωσαύτως δέ καί μονάζοντα, μή έξεϊναι γάμω προσομιλεϊν εί δέ γε τούτο εύρεθεϊεν ποιούντες, έστω σαν ακοινώνητοι. Ώρίσα35 μεν δέ έχειν τήν αύθεντίαν τής έπ’ αύτοϊς φιλανθρωπίας τόν κατά τό­ πον έπίσκοπον. ta synodus non licere cuiquam ex his sectae alterius uxorem accipere. Qui vero ex huiusmodi coniugio iam filios susceperunt, si quidem prae­ venti sunt, ut ex se genitos apud haereticos baptizarent, offerre eos ecclesiae catholicae communioni conveniat, non baptizatos autem non posse ulterius apud haereticos baptizari. Sed neque copulari debet nuptura haeretico, ludaeo vel pa­ gano, nisi forte promittat se ad or­ thodoxam fidem orthodoxe copu­ landa persona transferre, Si quis autem hanc definitionem sanctae synodi transgressus fuerit, correp­ tioni canonicae subiacebit. XV De diaconissiS Diaconissam non ordinandam ante annum quadragesimum et hanc cum summo Ûbramine. Si vero suscipiens manus inpositionem et aliquantum temporis in ministerio permanens semetipsam tradat ad nuptias, gra­ tiae Dei contumiliam faciens, ana­ thematizetur huiusmodi cum eo, qui illi coniugitur. XVI Dt virginibus et monachis1 Virginem quae se Deo domino con­ secravit, similiter et monachum, non licere nuptialia iura contrahere, quod si hoc inventi fuerint perpe­ trantes, excommunicentur. Confitentibus autem1 decrevimus, ut ha­ beat auctoritatem eiusdem loci epi­ scopus misericordiam humanitatem­ que largiri. 1 confitentibus autem add. CCO 1 Cf. conc. Nic., c. 19 (v. supra p. 15); Basilius Caes., c. 44 (CPG 136). « Œ conc. Ancyr. (314), c. 19 (CSP 70); conc. Carth. (419), c. 16 (CSP 230); Basibus Caes., cc. 6,18-20, 60 (CPG 103,118-123,146). Council of Chalcedon — 451 * 94 odox views. If those thus married have already had children, and if they have already had the children baptised among heretics, they are to bring them into the communion of the catholic church. If they have not been baptised, they may no longer have them baptised among heretics; nor indeed marry them to a heretic or a Jew or a Greek, unless of course the person who is to be married to the orthodox party promises to convert to the orthodox faith. If anyone transgres­ ses this decree of the sacred synod, let him be subject to canonical penalty. 15 On deaconesses1 No woman under forty years of age is to be ordained a deacon, and then only after close scrutiny. If after receiving ordination and spending some time in the ministry she despises God’s grace and gets married, such a person is to be anathematised along with her spouse. 16 Against allowing virgins who have dedicated themselves to God to embark upon marriage1 It is not permitted for a virgin who has dedicated herself to the Lord God, or similarly for a monk, to contract marriage. If it is discovered that they have done so, let them be made excommunicate. However, we have decreed that the local bishop should have discretion to deal humanely with them. ' See council of Nicaea, canon 19 (see above p. 15); Basil of Caesarea, canon 44 (CPG 136; trans. Percival 607). 2 Sec council of Ancyra (314), canon 19 (CSP 70; trans. Percival 71); council of Carthage (419), canon 16 (CSP 230; trans. Percival 450); Basil of Caesarea, canons 6, 18-20, 60 (CPG 105, 118-123, 146; trans. Percival 604-606, 608). 95 Concilium Chalccdonense — 4SI IZ Περί τοϋ δτι ούκ άνατρέπεται διοίκησις τριάκοντα έτη κρατησασα, καί περί τών καινιζομένων πόλεων1 Τάς καθ’ έκάστην εκκλησίαν άγροικικάς παροικίας ή εγχωρίους μένειν άπαρασαλεύτως παρά τοίς κατέχουσιν αύτάς έπισκόποις, καί μάλιστα εί τριακονταετή χρόνον ταύτας άβιάστως διακατέχοντες ωκονόμησαν. Εί δέ εντός τών τριάκοντα έτών γεγένηταί τις ή γένοιτο περί αυτών άμφισβήτησις, έζεϊναι τοίς λέγουσιν ήδικήσθαι περί τούτων κινεϊν παρά τή συνόδω τής επαρχίας. Εί δέ τινες άδικοΐντο παρά τοϋ ίδιου μητροπολίτου, ή παρά τω έζάρχω τής διοικήσεως ή παρά τω Κων­ σταντινουπόλεως θρόνω δικαζέσθωσαν, καθά προείρηται. Εί δέ τις καί έκ βασιλικής έξουσίας έκαινίσθη πό­ λις ή καί αύθις καινισθείη, τοΐς πο­ λιτικούς καί δημοσίοις τύποις καί τών έκκλησιαστικών παροικιών ή τάξις άκολουθείτω. IH Περί τοϋ μή δεϊν ιερατικούς συνόμνυσθαι ή φατριάζειν3* Τό τής συνομωσίας ή φατρίας έγ­ κλημα καί παρά τών εξω νόμων πάντη κεκώλυται, πολλώ δή μάλ­ λον έν τή τοϋ θεοϋ έκκλησία τοΰτο γίνεσθαι άπαγορεύειν προσήκει. Et τινες τοίνυν κληρικοί ή μονάζοντες εύρεθεΐεν ή συνομνυνόμενοι ή φατριάζοντες ή κατασκευάς τυρεύοντες έπισκόποις ή συγκληρικοΐς έκπιπτέτωσαν πάντη τοϋ οίκείου βαθμοΰ. xvn De paroeciis rusticis2 Singularum ecclesiarum rusticas par­ oecias vel in possessionibus manere inconcussas illis episcopis, qui eas retinere noscuntur, et maxime, si per tricennium eas absque vi obti­ nentes sub dispensatione rexerunt: quod si intra tricennium facta de his vel fiat altercatio, licere eis, qui se laesos asserunt, apud sanctam syn­ odum provinciae de his movere certamen. Quod si quis a metropolitano laeditur, apud primatem dioecesos aut apud Constantinopolitanam sedem iudicetur, sicut superius dictum est. Si qua vero civitas im­ periali potestate novata est, aut si protinus innovetur civiles dispositiones et publicas, etiam ecclesiasti­ carum paroeciarum ordines subse­ quantur. s 10 1 20 xvm De conspiratione vel coniuratione2 25 Conjurationis et conspirationis cri­ men et ab exteris legibus est omnino prohibitum, multo magis hoc Dei ecclesiam ne fiat, ammonere conve- o niet. Si qui ergo clerici vel monachi reperti fuerint coniurantes aut con­ spirantes aut insidias ponentes epi­ scopis aut conclericis, a gradu pro­ prio arceantur. 3 1 Cf. conc. Nic., c. 6 (v. supra p. 8-9);Can. ap. 74 (CSP 45-46); conc. Antioch. (341), cc. 14-15 (CSP 115-116); conc. Carth. (419), cc. 8, 12, 15, 19, 20, 28, 79, 87, 96, 104,107, 117-120,129-130 (CSP 221.225,228,234-237,243,320,332,360,369,373,386,392,403-404). * Cf. Can. ap. 31 (CSP 22); conc. Gangi, (ca 340), c. 6 (CSP 91); conc. Antioch. (341), c. 5 (CSP 108-109); conc. Carth. (419), cc. 10, 53 (CSP 1 , 273-277). Cofinal of Chalcedon — 4$/ * 95 17 On not upsetting a diocese of thirty years standing, and on newly erected cities' Rural or country parishes belonging to a church are to stay firmly tied to the bishops who have possession of them, and especially if they have continually and peacefully administered them over a thirty-year period. If, however, within the thirty years any dispute about them has arisen, or should arise, those who are claiming to be wronged are permitted to bring the case before the provincial synod. If there are any who are wronged by their own metropolitan, let their case be judged either by the exarch of the diocese or by the see of Constantino­ ple, as has already been said. If any city has been newly erected, or is erected hereafter, by imperial decree, let the arrangement of ecclesiastical parishes conform to the civil and public regulations. 18 Against the formation of conspiracies and secret societies by those in holy orders12 The crime of conspiracy or secret association is entirely prohibited even by the laws of the land; so all the more properly is this forbidden in the church of God. So if any clerics or monks are found to be either forming a conspiracy or a secret society or hatching plots against bishops or fellow clergy, let them lose their personal rank completely. 1 See council of Nicaea, canon 6 (see above pp. 8-9); Apostolic canons 74 (CSP 45-46; trans. Percival 599); council of Antioch (341), canons 14-15 (CSP 115-116; trans. Percival 115); council of Carthage (419), canons 8, 12, 15, 19, 20, 28, 79, 87, 96, 104, 107, 117-120, 129-130 (CSP 221, 225, 228, 234-237, 243, 320, 332, 360, 369, 373, 386, 392, 403-404; trans. Percival 446, 448-449, 451-452, 456, 481, 484, 491, 494-496, 499-501, 504-505). 2 See Apostolic canons 31 (CSP 22; trans. Percival 595); council of Gangra (about 340), canon 6 (CSP 91; trans. Percival 94); council of Antioch (341), canon 5 (CSP 108-109; trans. Percival 110); council of Carthage (419), canons 10, 53 (CSP 223, 273-277; trans. Percival 447, 467). 96 s ίο is w Conditum Ch.tlcedonensc· — 41/ ΙΘ Περί τοϋ δεϊν δίς τοϋ έτους έν έκαστη έπαρχία συνόδους γίνεσθαι1* ΤΗλθεν είς τάς ήμετέρας άκοάς, ώς έν ταϊς έπαρχίαις αί κεκανονισμέναι σύνοδοι τών έττισκόπων ού γίνονται καί έκ τούτου πολλά παραμελεϊται τών διορθώσεως δεομένων έκκλησιαστικών πραγμάτων. "Ωρισε τοίνυν ή αγία σύνοδος κατά τούς τών πατέρων κανόνας δίς τοϋ ένιαυτοΰ έπί τό αύτό συντρέχειν τούς έπισκό­ πους καθ’ έκάστην έπαρχίαν, ένθα άν ό της μητροπόλεως έπίσκοπος δοκιμάση, καί διορθοϋν έκαστα τά άνακύπτοντα. Τούς δέ μή συνιόντας έπισκόπους, ένδημοΰντας ταϊς έαυτών πόλε σι καί τούτα έν ύγιεία διάγοντας καί πάσης απαραιτήτου καί αναγκαίας άσχολίας όντας έλχυθέρους, άδελφικώς έπιπλήττεσθαι. K Περί τοϋ μή δεϊν κληρικόν άπό πόλεως είς πόλιν μεταφέρεσθαι3 Κληρικούς είς εκκλησία?/ τελ.οϋντας, 25 καθώς ήδη ώρίσαμεν, μή έξεϊναι εις άλλης πόλεως τάττεσθαι έκκλησίαν, άλλ.ά στέργειν έκείνην, έν ή λειτουργεϊν έξ άρχης ήξιώθησαν, έκτός έκείνων, οΐτινες άπολέσαντες τάς 30 ιδίας πατρίδας άπό άνάγκης είς άλ­ λην έκκλησίαν μετήλθον. Εί δέ τις έπίσκοπος μετά τόν όρον τούτον άλλω έπισκόπω προσήκοντα δέξηται κληρικόν, έδοξεν άκοινώνητον είναι 35 καί τόν δεχθέντα καί τόν δεχόμενον, εως άν ό μεταστάς κληρικός είς τήν ιδίαν έπανέλθη έκκλησίαν. XIX L 7 ittuxJo in anno condlia caclebrcntur1 Pervenit ad aures nostras, quod in provinciis statuta episcoporum con­ cilia minime celebrentur, et ex hoc plurima neglegantur ecclesiastica­ rum causarum, quae correctionem deposcunt. Decrevit itaque sancta synodus, secundum canones pa­ trum bis in anno episcopos in idipsum, in unamquamque provinciam convenire, ubicumque metropolitanus antistes probaverit, et corri­ gere singula, si qua fortassis emer­ serunt. Quicumque vero non con­ venerint episcopi, resident autem in suis civitatibus et hoc in sua incolu­ mitate consistunt, atque ab omni excusabili et necessaria occupatione probantur liberi, fraternae correp­ tioni subiaceant. XX Ut clerici ad civitatem non transeant1 Clericos in ecclesia ministrantes, sicut iam constituimus, in alterius civitatis ecclesia statutos fieri non licere, sed contentos esse in quibus ab initio ministrare meruerunt, ex­ ceptis illis qui proprias amittentes provincias ex necessitate ad aliam ecclesiam transierunt. Si quis autem episcopus post hanc definitionem susceperit clericum ad alium episco­ pum pertinentem, placuit et suscep­ tum et suscipientem communione privari, donec is qui migraverat cle­ ricus ad propriam fuerit regressus ecclesiam. 1 Cf. conc. Nia, c. 5 (v. supra p. 8); Can. ap. 37 (CSP 26); cona Antioch. (341), c. 20 (CSP 120); cona Carth. (419), cc. 18, 73, 76, 77, 95 (CSP 232, 314, 316-318, 358). 1 Cf. cona Nia, cc. 15-16 (v. supra p. 13); Can. ap. 15 (CSP 15); conc. Antioch. (341), c. 3 (CSP 106-107); conc. Sard. (342/343), ca 15-16 (CSP 182-183); conc. Carth. (419), cc. 54,90 (CSP 277-279, 334). Council of Chalcedon — 451 * 96 19 On holding synodi twice a year in each province' We have heard that in the provinces the synods of bishops prescribed by canon law are not taking place, and that as a result many ecclesiastical matters that need putting right are being neglected. So the sacred synod decrees that in accordance with the canons of the fathers, the bishops in each province are to foregather twice a year at a place approved by the bishop of the metropolis and put any matters arising to rights. Bishops failing to attend who enjoy good health and are free from all unavoidable and necessary engagements, but stay at home in their own cities, are to be fraternally rebuked. 20 Against transferring a cleric from city to city1 2 As we have already decreed, clerics who are serving a church are not permitted to join a church in another city, but are to be content with the one in which they were originally authorised to minister, apart from those who have been dis­ placed from their own country and been forced to move to another church. If subsequent to this decision any bishop receives a cleric who belongs to another bishop, it is decreed that both the received and the receiver are to be excommuni­ cate until such time as the cleric who has moved returns to his own church. 1 See council of Nicaea, canon 5 (see above p. 8); Apostolic canons 37 (CSP 26; trans. Percival 596); council of Antioch (341), canon 20 (CSP 120; trans. Percival 118); council of Carthage (419), canons 18, 73, 76, 77, 95 (CSP 232, 314, 316-318, 358; trans. Percival 450, 478-480, 490). 2 See council of Nicaea, canons 15-16 (see above p. 13); Apostolic canons 15 (CSP 15; trans. Percival 594); council of Antioch (341), canon 3 (CSP 106-107; trans. Percival 109); council of Sardica (342/343), canons 15-16 (CSP 182-183; trans. Percival 429-430); council of Carthage (419), canons 54, 90 (CSP 277-279, 334; trans. Percival 468, 485). 97 Concilium Cbalcedonense — 451 XXI KA Περί τοϋ μή δεϊν άνυπολήπτους κληρικούς κατηγορεϊν έπισκόπων1 De accusatoribus episcoporum'· Κληρικούς ή λαϊκούς κατηγοροϋντας έπισκόπων ή κληρικών απλώς καί άδοκιμάστως μή προσδέχε εις κατηγορίαν, εί μή πρότερον έξετασθη αύτών ή ύπόληψις. Clericos aut laicos accusantes episco­ pum aut clericos passim et sine pro­ batione ad accusationem recipi non debere, nisi prius eorum discutiatur existimationis opinio. KB Περί τοΰ μή δεtv κληρικούς μετά θάνατον τοΰ ίδίου έπισκόπου τά αύτοΰ διαρπάζειν2 XXII Μή έξεΐναι κληρικοί' μετά θάνατον τοΰ Ιδίου έπισκόπου διαρπάζειν τά διαφέροντα αύτώ πράγματα, καθώς καί τοϊς πάλαι κανόσιν άπηγόρευται, ή τούς τοΰτο ποιοΰντας κινδυνεύειν εις τούς Ιδιους βαθμούς. ΚΓ Περί τοΰ δεϊν από Κωνσταντινου­ πόλεως έκβάλλεσθαι ξένους κληρικούς ή μοναχούς ρυβοΰντας3 ΤΗλθεν εις τάς άκοάς της άγίας συν­ όδου, ώς κληρικοί τινες καί μονά­ ζοντας, μηδέν έγκεχειρισμένοι ύπό τοΰ ίδίου έπισκόπου, έστι δέ ότε καί άκοινώνητοι γενόμενοι παρ’ αύτοΰ, καταλαμβάνοντες τήν βασιλεύουσαν Κωνσταντινούπολη, έπί πολύ έν αύτή διατρίβουσι, ταραχάς έμποιοΰντες καί θορυβοΰντες την έκκλησιαστικήν κατάστασιν, άνατρέποντές τε οίκους τινών. "Ωρισε τοίνυν ή άγια σύνοδος τούς τοιούτους ύπομιμνησκεσθαι μέν πρότερον διά τοΰ έκδίκου τής έν Κων Ut post obitum episcopi res eius clerici diripere non praesumant1 10 Non licere clericis post obitum sui episcopi res ad eum pertinentes diri­ pere, sicut antiquis quoque canoni­ bus est praefixum. Quod si hoc facere temptaverint, graduum suo- is rum periculo subiacebunt. ΧΧΠΙ De excommunicatis clericis et monachis* Venit ad aures sancti concilii, quod 20 quidam clerici et monachi, quibus nihil ab episcopo suo commissum est, est autem quando et commu­ nione privantur ab eo, pervenientes ad urbem regiam Constantinopoli- 25 tanam, in ea diutius commorentur, excitantes turbas et statum eccle­ siasticum commoventes, subverten­ tes etiam quorundam domos. De­ crevit sancta synodus huiusmodi 30 primo quidem per defensorem Constantinopolitanae sanctae ecclesiae 1 Cf. conc. Constantin. I, c.6 (v. supra pp. 33-34); Can. ap. 74 (CSP 45); conc. Carth. (419), cc. 8,19, 128-130 (CSP 221, 234-236, 402-404). 1 Cf. Can. ap. 40 (CSP 27); conc. Antioch. (341), c. 24 (CSP 123-124); conc. Carth. (419), cc. 22, 81 (CSP 238, 321-322). s Cf. conc. Nic., cc. 15-16 (v. supra p. 13); Can. ap. 15 (CSP 15); conc. Antioch. (341), c. 3 (CSP 106-107); conc. Sard. (342/343), cc. 15-16, 19 (CSP 182-183, 185-186); conc. Carth. (419), cc. 54, 90 (CSP 277-279, 334). Council of Chalcedon — 451 * 97 21 Against allegations brought by clerics against bishops, without investigation of the clerics’ reputation' Clerics or layfolk who bring allegations against bishops or clerics are not to be admitted to make their charges without more ado and before any examination, but their reputation must first be investigated. 22 Against clerics seizing their own bishop's possessions after his death1 2* It is not permitted for clerics, following the death of their own bishop, to seize the things that belong to him, as has been forbidden even by earlier canons. Those who do this risk losing their personal rank. 23 On expelling foreign clerics or turbulent monks from Constantinople5 It has come to the notice of the sacred synod that certain clerics and monks who have no employment from their own bishop and have sometimes even been excommunicated by him, are frequenting imperial Constantinople and spending long periods there causing disturbances, upsetting the ecclesiastical establish­ ment and ruining people’s homes. So the sacred synod decrees that such people 1 See council of Constantinople 1, canon 6 (see above pp. 33-34); Apostolic canons 74 (CSP 45; trans. Percival 599); council of Carthage (419), canons 8, 19, 128-130 (CSP 221, 234-236, 402-404; trans. Percival 446, 451-452, 504-505). See Apostolic canons 40 (CSP 27; trans. Percival 596); council of Antioch (341), canon 24 (CSP 123-124; trans. Percival 120); council of Carthage (419), canons 22, 81 (CSP 238, 321-322; trans. Percival 453, 481). 5 See council of Nicaea, canons 15—16 (see above p. 13); Apostolic canons 15 (CSP 15; trans. Percival 594); council of Antioch (341), canon 3 (CSP 106-107; trans. Percival 109); council of Sardica (342/343), canons 15-16, 19 (CSP 182-183, 185-186; trans. Percival 429-432); council of Carthage (419), canons 54, 90 (CSP 277-279, 334; trans. Percival 468, 485). 98 10 μ Concilium Cbalcedonensc — 451 σταντινουπόλει άγιωτάτης έκκλησίας έπί τό έξελθεϊν τής βασιλευούσης πόλεως· εί δέ τοΐς αύτοϊς πράγμασιν έπιμένοιεν άναισχυντούντες, καί άχοντας αύτούς διά τοϋ αύτού έχδίχου έχβάλλεσθαι χαί τούς ίδιους χαταλαμβάνειν τόπους. commoneri, ut egrediantur ab urbe regia. Quod si iisdem negotiis inpudenter insistant, etiam nolentes idem defensor expellat, ut ad propria loca perveniant. ΚΔ Περί τοϋ δεϊν τά μοναστήρια μή καταγώγια γίνεσθαι1 XXIV De sacratis monasteriis, Ht habitacula saecularia nan fiant1 Τά άπαξ καθιερωθέντα μοναστήρια κατά γνώμην τοΰ έπισκόπου μένειν εις τό διηνεκές μοναστήρια, καί τά άνήκοντα αύτοϊς πράγματα φυλάττεσθαι τώ μοναστηρίω καί μή δύνασθαι γίνεσθαι αύτά κοσμικά καταγώ­ για. Τούς δέ συγχωροΰντας τούτο γίνεσθαι ύποκεϊ ι τοϊς έκ τών κα­ νόνων έπιτιμίοις. Quae semel dedicata sunt monaste­ ria consilio episcoporum, maneant perpetuo monasteria et res, quae ad ea pertinent, monasteriis reservari, nec posse ea ultra fieri saecularia habitacula. Qui vero hoc fieri per­ miserint, canonum sententiis subiacebunt. KE Περί τοϋ μή δεϊν ύπέρ τό τρίμηνον χηρεύειν εκκλησίαν επισκόπου2 XXV Έπειδήπερ τινές τών μητροπολιτών, ώς περιηχήθημεν, άμελοϋσι τών έγκεχειρ'.σμένων ποιμνίων καί ανα­ βάλλονται τάς χειροτονίας τών έπι25 σκόπων, έδοξε τη αγία συνόδω έντός τριών μηνών γίνεσθαι τάς χειροτονίας τών επισκόπων, εί μήτοι γε απα­ ραίτητος άνάγκη παρασκενάση έπιταθήναι τόν τής αναβολής χρόνον so εί δέ μή τούτο ποιήσοι, ύποκεϊσθαι αύτόν έκκλησιαστικοϊς έπιτιμίοις. Τήν μεντοι πρόσοδον τής χηρευούσης εκκλησίας σώαν παρά τώ οίκονόμω τής αύτής εκκλησίας φυλάττεσθαι. De ordinationibus episcoporum1 Quoniam quidam metropolitanorum, quantum conperimus, negle­ gunt commissos sibi greges et ordi­ nationes episcoporum facere diffe­ runt: placuit sanctae synodo, intra tres menses ordinationes episcopo­ rum celebrari, nisi forte necessitas inexcusabilis praeparet tempus dila­ tionis extendi : quod si hoc minime fecerit, correptioni ecclesiasticae subiacebit. Verum tamen reditus ecclesiae viduatae penes oecono­ mum eiusdem ecclesiae reserventur. 1 Cf. Cyrillus AI., c. 2(CPG 282-283). * Cf. Can. ap. 58 (CSP 38); conc. Carth. (419), cc. 71, 74, 78,121, 123-124 (CSP 313, 315, 318, 392, 394-396); Petrus AI., c. 10 (CPG 46-48). Council of Chalcedon — 451 * 98 are first to be warned by the public attorney of the most holy Constantinopolitan church to get out of the imperial city; and if they shamelessly persist in the same kinds of behaviour, they arc to be expelled by the same public attorney even against their will, and arc to betake themselves to their own places. 24 Against turning monasteries into hostelries' Monasteries once consecrated in accordance with the will of the bishop are to remain monasteries in perpetuity, and the effects which belong to them are reserved to the monastery, and they must not be turned into secular hostelries. Those who allow this to happen are to be subject to the canonical penalties. 25 Against widowing a church by leaving it without a bishop for more than three months12 According to our information, certain metropolitans are neglecting the flocks entrusted to them and are delaying the ordination of bishops, so the sacred synod has decided that the ordination of bishops should take place within three months, unless the period of delay has been caused to be extended by some unavoidable necessity. If a metropolitan fails to do this, he is to be subject to ecclesiastical penalties. The income of the widowed church is to be kept safe by the administrator of the said church. 1 See Cyril of Alexandria, canon 2 (CPG 282-283; trans. Percival 615). 2 See Apostolic canons 58 (CSP 38; trans. Percival 597-598); council of Carthage (419), canons 71, 74, 78, 121, 123-124 (CSP 313, 315, 318, 392, 394-396; trans. Percival 478-480, 501-502); Peter of Alexandria, canon 10 (CPG 46-48; trans. Percival 601). 99 Concilium Chalcedonente — 4SI KS Περί του δεΐν έκαστον έπίσκοπον δι’ οικονόμου διοικεΐν τά της έκκλησίας πράγματα1 Επειδή £ν τισιν έκκλησίαις, ώς περιηχήθημεν, δίχα οικονόμων οί έπίσκοποι τά έκκλησιαστικά χειρίζουσι πράγματα, έδοξε πάσαν έκκλησίαν έπίσκοπον έχουσαν καί οίκονόμον έχειν έκ τοϋ ίδιου κλήρου, οίκονομοΰντα τά έκκλησιαστικά κατά γνώμην τοϋ ίδιου επισκόπου, ώστε μή άμάρτυρον είναι τήν οικονομίαν της έκκλησίας, καί έκ τούτου σκορπίζεσθαι τά της έκκλησίας πράγματα, καί λοιδορίαν τη ίερωσύνη προστρίβεσθαι. Εί δέ μή τοΰτο ποιήσει ύποκεΐσθαι αύτόν τοΐς θείοις κανόσιν. XXVI De oeconomis, id est dispensatoribus tccltfiae constituendis1 Quoniam quibusdam ecclesiis, ut rumore conperimus, praeter oeco- s nomos episcopi facultates ecclesi­ asticas tractant, placuit omnem ec­ clesiam habentem episcopum habere et oeconomum de clero proprio, qui dispenset res ecclesiasticas se- io eundum sententiam episcopi pro­ prii, ita ut ecclesiae dispensatio prae­ ter testimonium non sit, et ex hoc dispergantur ecclesiasticae faculta­ tes, et derogatio maledictionis sa- 15 cerdotio provocetur. Quod si hoc minime fecerit, divinis constitutio­ nibus subiacebit. XXVII Περί τοϋ μή δεΐν βιάζεσθαι γυναίκα είς συνοικέσιον3 De corruptoribus mulierum* Τούς αρπάζοντας κόρας έπ* ονόματι συνοικεσίου ή συμπράττοντας ή συναιρομένους τοΐς άρπάζουσιν ή άγια σύνοδος ώρισεν, εί μέν κληρικοί εΐεν, έκπίπτειν τοϋ οικείου βαθμοϋ, εί δέ μονάζοντες ή λαϊκοί, άναθεματίζεσθαι. Eos, qui rapiunt mulieres sub no­ mine simul habitandi coopérantes aut conhibentes raptoribus, decrevit sancta synodus ut, si quidem cleri­ ci sunt, decidant gradu proprio, si vero laici, anathematizentur. KH ψήφος περί τών πρεσβειών τοϋ θρό­ νου Κωνσταντινουπόλεως33 xxvin 20 Votum de primatu sedit Constantinopolitanae' Πανταχοϋ τοΐς τών άγιων πατέρων Ubique sanctorum patrum terminis όροις έπόμενοι, καί τόν άρτίως άνα- subiacentes et quem nunc legimus 30 α ψήφος τής αυτής συνόδου, έκφωνηθεΐσα χάριν τών τζρεσβείων τοΰ άγιωτάτου θρόνου τής άγιωτάτης έκκλησίας Κωνσταντινουπόλεως r. I. CCO » Cf. On. ap. 38-39, 41 (CSP 26-29); conc. Ancyr. (314), c. 15 (CSP 66); conc. Antioch. (341), cc. 24-25 (CSP 123-126); conc. Gangr. (ca 340), c. 7 (CSP 92); cons. Carth. (419), c. 26 (CSP 242) ; Theophilus Al., c. 10 (CPG 270) ; Cyrillus Al., c. 2 (CPG 279 sq.). » Cf. conc. Ancyr. (314), c. 11 (CSP 64-65); BasiliusCaes.,cc. 22,30,38,42, 53 (CPG 124sq; 130; 133 sq.; 135; 143). * Cf. conc. Constantin. I, c. 3 (v. supra p. 32); Can. ap. 34 (CSP 24). Council of Chalcedon — 451 * 99 26 That each bishop must deal with church business through an administrator' According to our information, in some churches the bishops handle church business without administrators; so it has been decided that every church which has a bishop is also to have an administrator, drawn from its own clergy, to administer ecclesiastical matters according to the mind of the bishop concerned, so that the church’s administration may not go unaudited, and that consequent­ ly the church’s property is not dispersed and the episcopate not exposed to serious criticism. If he does not comply with this, he is to be subject to the divine canons. 27 Against forcing a woman into cohabitation1 23 The sacred synod decrees that those who carry off girls under pretext of cohabitation, or who are accomplices or co-operate with those who carry them off, are to lose their personal rank if they are clerics, and are to be anathematised if they are monks or layfolk. 28 Resolution concerning the prerogatives of the see of Constantinople*2 Following in every way the decrees of the holy fathers and recognising the canon which has recently been read out — the canon of the 150 most devout bishops Resolution of the same synod formulated for the sake of the prerogatives of the most holy see of the most holy church of Constantinople variant reading in CCO 1 See Apostolic canons 38-39, 41 (CSP 26—29; trans. Percival 596-597); council of Ancyra (314), canon 15 (CSP 66; trans. Percival 69); council of Antioch (341), canons 24-25 (CSP 123-126; trans. Percival 120-121); council of Gangra (about 340), canon 7 (CSP 92; trans. Percival 95); council of Carthage (419), canon 26 (CSP 242; trans. Percival 455); Theophilus of Alexandria, canon 10 (CPG 270; trans. Percival 614); Cyril of Alexandria, ch. 2 (CPG 279280; trans. Percival 615). 2 See council of Ancyra (314), canon 11 (CSP 64-65; trans. Percival 68); Basil of Caesarea, canons 22, 30, 38, 42, 53 (CPG 124 ff; 130; 133 ff; 135; 143; trans. Percival 606-608). 3 See council of Constantinople I, canon 3 (see above p. 32); Apostolic canons 34 (CSP 24; trans. Percival 596). 100 15 20 30 Comilutm Chalcedonense — 451 γνωσθέντα κανόνα τών έκατόν πεντη- canonem centum ct quinquaginta rcχοντα θεοφιλέστατων έπισκόπων, τών verentissimorum episcoporum, qui συναχθέντων έπί του της ευσεβούς congregati sunt in hanc regiam μνήμης μεγάλου Θεοδοσίου, τού γενο- civitatem, cognoscentes, haec con­ μένου βασιλέως, έν τη βασιλίδι Κων- suimus de primatu sanctae ecclesiae σταντινουπόλει νέα ‘Ρώμη®, γνωρί- Constantinopolitanae civitatis iuniζοντες, τά αυτά καί ήμείς όρίζομέν τε oris Romae; quia sedis magnae Ro­ καί ψηφιζόμεθα περί τών πρεσβειών mae, pro eo quod regnaret, sancti τής άγίωτχτης έκκλησίας τής αυτής patres statuerunt ei primatum, ita Κωνσταντινουπόλεως νέας 'Ρώμης. nunc et nos in hoc constitutum fir­ Καί γάρ τώ θρόνω τής πρεσβυτέρας mantes venerabiles centum et quin­ 'Ρώμης διά τό βασιλεύειν τήν πόλιν quaginta [episcopi]·, primatum red­ έκείνην οί πατέρες εικότως άποδεδώ- dimus iuniori Romae, rationabiliter κασι τά πρεσβεία’ και τώ αύτώ σκο­ iudicantes, ut qui regno et senatob πώ κινούμενοι οί έκατον πεντήκοντα honorificatur civitas obtineat et primatus secundum θεοφιλέστατοι έπίσκοποι, τά ϊσα πρε­ firmitatem σβεία άπένειμαν τώ τής νέας 'Ρώμης magnam Romam, et in ecclesiasticis άγιωτάτω θρόνω, εύλόγως κρίναντες, causis magnificam eam esse, sicut et τήν βασιλεία καί συγκλήτω τιμηθεϊ- Romam, et secundam post eam esse σαν πόλιν καί τών ίσων άπολαύουσαν censemus; et ut Ponticam et Asiam πρεσβειών τή πρεσβυτέρα βασιλίδι et Thraciam gubernationem metro­ 'Ρώμη, καί έν τοϊς έκκλησιχστικοϊς politan! habeant : etiam qui in barba­ ώς έκείνην μεγαλύνεσθαι πράγμασι, ricis sunt episcopi a sede suprascripδευτέραν μετ’ έκείνην ύπάρχουσαν ta paroecias suprascriptas ordinen­ καί ώστε τούς τής ποντικής καί τής tur. Et ut singulum metropolitanum ασιανής καί τής θρακικής διοικήσεως memoratas' paroecias cum provin­ μητροπολίτας μόνους, έτι δέ καί τούς ciarum episcopis ordinent episco­ έν τοϊς βαρβαρικής έπισκόπους τών pum, sicut divini canones censueπροειρημένων διοικήσεων, χειροτο- runt: manus impositionem autem, νεϊσθαι ύπό τοΰ προειρημένου άγιω- sicut superius dictum est, a metropoτάτου θρόνου τής κατά Κωνσταντι­ litanis episcopisd fieri debere; elec­ νούπολή άγίωτάτης έκκλησίας' δη­ tionem autem facere secundum con­ λαδή έκαστου μητροπολίτου τών προ­ suetudinem ad eosc referre oportet. ειρημένων διοικήσεων μετά τών τή: έπαρχίας έπισκόπων χειροτονοϋντος τούς τής έπαρχίας έπισκόπους, καθώς τοϊς θείοις κανόσι διηγόρευταΓ χειροτονεϊσθαι δέ, καθώς είρηται, τούς μητροπολίταςΡ τών προειρημένων διοικήσεων παρά τοΰ Κωνσταντίνου^ ιόλεωςΤ άρχιεπισκόπου, ψηφισμάτων συμφώνων κατά τό έθος γινομένων καί επ’ αύτόν άναφερομένων. α τών συναχθέντων . . . νέα ’ Ρώμη om. ν. I. CCO ιο β μετά τών . .. μητροπολίτας om. ν. I. CC0 Ύ έπισχόπου ν. /. CCO • lege : renerabilium CL· epiicopcrum b lege : quoi---- renatu c lege : ringuli metropolitan! per memoratal 45 d lege : a Cvnttantinopolie arcbiepircopo metropolitans c lege : ad earn Council of Chalcedon — 4SI * 100 who assembled in the time of the great Theodosius of pious memory, then emperor, in imperial Constantinople, new Rome'J — we issue the same decree and resolution concerning the prerogatives of the most holy church of the same Constantinople, new Rome. The fathers rightly accorded prerogatives to the see of older Rome, since that is an imperial city ; and moved by the same purpose the 150 most devout bishops apportioned equal prerogatives to the most holy see of new Rome, reasonably judging that the city which is honoured by the imperial power and senate and enjoying privileges equalling older imperial Rome, should also be elevated to her level in ecclesiastical affairs and take second place after her. The metropolitans of the dioceses of Pontus, Asia and Thrace, but only these, as well as the bishops of these dioceses who work among non-Greeks, are to be ordained by the aforesaid most holy see of the most holy church in Constantinople. That is, each metropolitan of the aforesaid dioceses along with the bishops of the province ordain the bishops of the province, as has been declared in the divine canons; but the metropolitans^ of the aforesaid dioceses, as has been said, are to be ordained by the archbishop of Constantinople, once agreement has been reached by vote in the usual way and has been reported to him. “ who assembled ... new Rome omitted in variant reading in CCO β along with ... metropolitans omitted in variant reading in CCO 101 Curialium Chdlcedanense — 451 ΚΘ Περί τοϋ μή δεϊν έπίσκοπον τοϋ ίδίου θρόνου άποκινούμενον έν πρεσβυτερίω καταλέγεσθαΆ 01 μεγαλοπρεπέστατοι καί ενδοξότα­ τοι άρχοντες εϊπον Περί τών έπισκόπων τών χειροτονηθέντων μέν παρά Φωτίου τοϋ εύλαβεστάτου επισκόπου, άποκινηθέντων δέ παρά Εύσταθίου τοϋ εύλαβεστάτου έπισκόπου καί μετά τήν έπισκοπήν πρεσβυτέρων είναι κελευσθέντων, τι παρίσταται τή άγια συνόδω ; Πασκασΐνος καί Λουκήνσιος οί εύλαβέστατοι έπίσκοποι καί Βονιφάτιος πρεσβύτερος, τοποτηρηταί τής άποστολικής καθέδρας 'Ρώμης, εϊπον ’Επίσκοπον εις πρεσβυτέρου βαθμόν φέρειν ιεροσυλία έστίν. Εί δε αιτία τις δίκαια έκείνους άπό τής πράξεως τής επισκοπής άποκινεϊ, ουδέ πρεσβυτέ­ ρου τόπον κατέχειν όφείλουσιν. Εί δέ έκτός τίνος εγκλήματος άπεκινήθησαν τοϋ αξιώματος, πρός τήν επι­ σκοπικήν αξίαν έπαναστρέψουσιν. Άνατόλιος ό εύλαβέστατος άρχιεπίσκοπος Κωνσταντινουπόλεως εϊπεν' Ουτοι οί λεγόμενοι άπό τής έπισκοπικής άξιος εις τήν τοϋ πρεσβυτέρου τάξιν κατεληλυθέναι, εί μεν άπό εύλόγων τινών αιτιών καταδικάζον­ ται, εικότως ούδέ τής πρεσβυτέρου εντός άξιοι τυγχάνουσιν είναι τιμής· εί δέ δίχα τινός αιτίας εύλογου εις τόν ήττονα κατεβιβάσθησαν βαθμόν, δίκαιοι τυγχάνουσιν, εί γε ανεύθυνοι φανεϊεν, τήν τής έπισκοπής έπαναλαβεϊν άξίαν τε καί ίερωσύνην&. XXIX Qutxi tpùîDpus ά Jt<ù Jrpantut in prtsbyttrii crdintm adnumtrari non dtbtat Magnificentissimi et gloriosissimi iudices dixerunt: De episcopis or- s dinatis a Photio reverendissimo episcopo, amotis vero ab Eustathio reverendissimo episcopo, et post episcopatum presbyteris esse iussis, quid videtur sanctae synodo? io Paschasinus et Lucentius reveren­ dissimi episcopi et Bonifatius presbytèr, vicarii apostolicae sedis Romae, dixerunt: Episcopum in gradum presbyteri redigere sacrilegium est. Si vero et causa quaedam iusta illos ab actu episcopatus amovet, nec presbyteri locum retinere debent. Si autem citra aliquod crimen amoti sunt dignitate, ad episcopalem dignita­ tem revertentur. Anatolius reverendissimus archiepiscopus Constantinopolis dixit: Hi qui dicuntur ab episcopali di­ gnitate in presbyteri ordinem de­ scendisse, si quidem ex rationabili­ bus quibusdam causis damnantur, iure nec in presbyteri quidem hono­ re esse merentur; sin absque aliqua rationabili causa in inferiorem gra­ dum detracti sunt, iustum est eos, si quidem non obnoxii cognoscantur, episcopatus recipere dignitatem et sacerdotium. « τής αυτής αγίας συνόδου έκ τής πράξεως τής περί Φωτίου έπισκόπου Τΰρου χαί Εύ­ σταθίου έπισκόπου Βχρύτου ». /. CCO β Άνατόλιος ... ίερωσύνην om. ». I. CC0 is 20 25 30 35 Council of Chalcedon — I ★ 101 29 Against the enrolment into the college of priests ofa bishop removed from his own see° The most eminent and illustrious officials asked: What does the sacred synod advise in the case of the bishops ordained by the most reverend Bishop Photius and removed by the most reverend Bishop Eustathius and consigned to be priests after losing the episcopacy? The most reverend Bishops Paschasinus and Lucentius and the priest Bonifatius, representatives of the apostolic see of Rome, replied: It is sacrilege to reduce a bishop to the rank of priest. But if whatever cause there is for removing those persons from the exericse of episcopacy is just, they ought not to occupy the position even of a priest. And if they have been removed from office and are without fault, they shall be restored to the episcopal dignity. The most reverend archbishop of Constantinople, Anatolius, replied: If those who are said to have descended from the episcopal dignity to the rank of priest have been condemned on what are reasonable grounds, they are clearly not worthy to hold even the office of a priest. But if they have been demoted to the lower rank without reasonable cause, then as long as they are seen to be innocent, they have every right to resume the dignity and priesthood of the episcopacy^. α Of the same holy synod with regard to the conduct of Photius, bishop of Tyre, and of Eustathius, bishop of Beirut, variant reading in CCO B The most reverend archbishop ... episcopacy omitted in variant reading in CCO 102 Concilium Clsaloedonense—4SI A Περί τοΰ δτι ανεύθυνοι οί Αιγύπτιοι μή ύπογράψαντες τή επιστολή τοϋ όσιου Αέοντος 'Ρώμης31 ί ίο 15 20 25 30 35 4ο Οί μεγαλοπρεπέστατοι καί ένδοξο­ τατοι άρχοντες καί ή ύπερφυής σύγ­ κλητος είπεν* Επειδή οί εύλαβέστατοι επίσκοποι τής Αιγυπτίων, ούχ ώς μαχόμενοι τή καθολική πίστει, ύπογράψαι τή επιστολή τοΰ όσιωτάτου άρχιεπισκόπου Αέοντος επί τοϋ παρόντος άνεβάλοντο, άλλά φάσκοντες έθος είναι έν τή αιγυπτιακή διοικήσει παρά γνώμην καί διατύπωσιν τοϋ άρχιεπισκόπου μηδέν τοιοΰτον ποιεϊν* καί άξιοΰσιν ένδοθήναι αύτοϊς άχρι τής χειροτονίας τοϋ έσομένου της Άλεξανδρέων μεγάλο πόλε ως επισκόπου* εύλογον ήμϊν έφάνη καί φιλάνθρωπον, ώστε αύτοϊς μένουσιν επί τοΰ όμοίου σχή­ ματος έν τή βασιλευούση πόλει, ένδοσιν παρασχεθηναι, άχρις αν χειροτονηθή αρχιεπίσκοπος της Άλεξανδρέων μεγαλοπόλεως. Πασκασϊνος ό εύλαβέστατος έπίσκοπος, τοποτηρητής τοϋ άποστολικοϋ θρόνου, εϊπεν* Εί προστάττει ή ύμετέρα έξουσία καί κελεύετέ τί ποτέ αύτοϊς παρασχεθηναι φιλανθρωπίας έχόμενον, έγγύας δότωσαν, ότι ούκ έξέρχονται τούτης τής πόλεως, έως ού ή Άλεξανδρέων επίσκοπον δέξηταιβ. Οί μεγαλοπρεπέστατοι καί ένδοξότατοι άρχοντες καί ή ύπερφυής σύγ­ κλητος εΐπον* Ή τοΰ όσιωτάτου έπισκόπου Πασκασίνου ψήφος βεβαία έστω* δθεν μένοντες έπί τοΰ οικείου σχήματος οί εύλαβέστατοι έπίσκοποι τών ΑΙγυπ- XXX Quod Ae&yptii uwntes sint, de ta quod litteris sancti Leonis Romani episcopi non subscripserint1 Magnificentissimi et gloriosissimi iudices ct amplissimus senatus dixe­ runt: Quoniam religiosissimi episcopi Aegypti, non ut catholicae fidei ad­ versantes, sanctissimi archiepiscopi Leonis epistolam subscribere distu­ lerunt, sed dicentes in Aegyptiaca dioecesi hanc esse consuetudinem, ut praeter voluntatem et mandatum archiepiscopi nihil tale faciant, et petunt concedi sibi dilationem us­ que ad ordinationem futuri magnae civitatis Alexandrinorum archiepi­ scopi; iustum nobis et humanum visum est ut ipsis in proprio habitu in imperiali urbe manentibus remis­ sio concedatur, donec ordinatus fuerit Alexandrinorum magnae civi­ tatis archiepiscopus. Paschasinus reverendissimus epi­ scopus, vicarius sedis apostolicae, dixit: Si praeceperit gloria vestra et iubetis illis aliquid praestari huma­ nitatis, fideiussores dent quod non exeant de ista civitate, quamdiu civi­ tas Alexandrinorum episcopum ac­ cipiat. Magnificentissimi et gloriosissimi iudices et amplissimus senatus dixe­ runt: Sanctissimi Paschasini sit firmum iudicium; unde permanentes in pro­ prio habitu reverendissimi episcopi Aegyptiorum, aut dent fideiussores, α Τής αύτής άγΐβς καί μεγάλης συνόδου έκ τής δ*, πράξεως, ένθα σκοπεΐται τά κεφά­ λα! ον τό κατά τούς έπισκόπους τούς άπ* Αίγυπτου ν. I. CCO β έγγύας ουν δότωσαν . .. δέξηται add. CCO 1 Cf. Can. ap. 20,34 (CSP 17, 24). Council of Chalcedon — 451 * 102 30 That the Egyptians who have not subscribed to the letter of holy Leo of Rome are not liable to censure"' The most eminent and illustrious officials and the exalted assembly declared: Since the most reverend bishops of Egypt have up to now put off subscribing to the letter of the most holy Archbishop Leo, not because they are in opposi­ tion to the catholic faith, but because they claim that it is customary in the Egyptian diocese not to do such things in contravention of the will and ordi­ nance of their archbishop, and because they consider they should be given until the ordination of the future bishop of the great city of Alexandria, we think it reasonable and humane that, retaining their present rank in the imperial city, they should be granted a moratorium until such time as an archbishop of the great city of Alexandria is ordained. Most reverend Bishop Paschasinus, representative of the apostolic see, said : If your authority demands it, and you order that some measure of kindness be shown them, let them give guarantees that they will not leave this city before Alexandria receives its bishop^. The most eminent and illustrious officials and the exalted assembly replied: Let the resolution of the most holy Bishop Paschasinus be upheld. So let the most reverend bishops of the Egyptians maintain their present rank and, either ° Of the same holy and great synod, from the fourth session, where the matter of the Egyptian bishops is investigated variant reading in CCO 0 let them give ... bishop added in CCO 1 See Apostolic canons 20, 34 (CSP 17, 24; trans. Percival 595-596). 103 ConoZum Chatcedonense — 4M τίων, ή έγγύσς παρέξουσιν, εί τούτο αύτοϊς δυνατόν ή έςωμοσϊ? κα τα­ πί στευΟήσονται’, άναμένοντες τήν χειροτονίαν τού έσομένου έπισκόπου της ‘Αλεξανδρέων μεγαλοπόλεως. si hoc illis est possibile, aut per sacramentum eis credatur, expec­ tantes ordinationem futuri episcopi magnae civitatis Alexandrinorum. s όβ«ΐ' μένοντας . . . χαταπιατευθήσονται add. CCO Council of Chalcedon — 45/ * 103 providing guarantees if they can, or pledging themselves on solemn oath", let them await the ordination of the future bishop of the great city of Alexandria. “ So let ... oath added in CCO Constantinople II 553 INTRODUCTION The emperor Justinian and Pope Vigilius decided to summon this council after the latter withdrew his “Judgment” condemning the “Three Chapters” of Theodore of Mopsuestia, TTeodoret and Ibas. This “Judgment” had been issued on 11 April 548 but the bishops of the west and especially of Africa unanimously opposed it. The council was summoned by Justinian to Constantinople, although Vigilius would have preferred to convene it in Sicily or Italy so that western bishops might be present. It assembled on 5 May 553 in the great hall attached to Hagia Sophia cathedral. Since the Roman pontiff refused to take part in the council, because Justinian had summoned bishops in equal numbers from each of the five patriarchal sees, so that there would be many more eastern than western bishops present1, Eutychius, patriarch of Constantinople, presided. The decrees of the council were signed by 160 bishops, of whom 8 were Africans. On 14 May 553 Pope Vigilius issued his “Constitution”, which was signed by 16 bishops (9 from Italy, 2 from Africa, 2 from Illyricum and 3 from Asia Minor). This rejected sixty propositions of Theodore of Mopsuestia, but spared his personal memory2 and refused to condemn either Theodoret or Ibas since, on the testimony of the council of Chalcedon, all suspicion of heresy against them had been removed. Nevertheless, the council in its 8th session on 2 June 553 again condemned the “Three Chapters”, for the same reasons as Justinian had done so, in a judgment which concludes with 14 anathemas3. After carefully considering the matter for six months, Vigilius, weighing up the persecutions of Justinian against his clergy and having sent a letter to Eutychius of Constantinople4, approved the council, thus changing his mind “after the example of Augustine”. Furthermore he anathematized Theodore and condemned his writings and those of Theodoret and Ibas. On 23 February 554, in a second “Constitution”, he tried to reconcile the recent condemnation with what had been decreed at the council of Chalcedon5. The council did not debate ecclesiastical discipline nor did it issue disciplinary canons. Our edition does not include the text of the anathemas against Origen 1 See L. Duchesne, L’Église au VIe siècle, Paris 1925, 210. 2 See synod of Constantinople in 394: “It seems unjust to harm a dead person”, H-L 2, 99 note. ’ The text given below has been taken from Mansi 9, 368-388. As regards the acts of the council, there are a few fragments in Greek but otherwise only the Latin text survives (the first critical edition was made by S. Balutius, Nova collectio conciliorum, Paris 1683, 1475-1581). 4 Msi 9, 413-432. 5 Msi 9, 457-488. 106 SwumJ Council of Constantinople — 553 since recent studies have shown that these anathemas cannot be attributed to this council6. For the 14 anathemas (pp. 114-122) the translation is from the Greek text, since this is the more authoritative version. BIBLIOGRAPHY: H-L 3, 1-156; Percival 297-323; RE 5 (1898) 21-23; DThC 3 (1908) 1231-1259. 15 (1950) 1880-1884; DHGE 3 (1956) 757-760; LThK 6 (*’1961) 495-497; NCE 4 (1%7) 238-240; HC 2 (1980) 450-457; H. Noris. Dissertatio historica de synodo quinta. Opera, ed. Ballerini, 1 Verona 1729. 550-820; id.. Defensio, ibid. IV. 385 if.; J. Gamier, Dtssertatio de synodo V, PG S4, 455-548; R. Devreesse, Le V* concile et l'œcumeniatê byzan­ tine, Miscellanea Giov. Mercati, Ill Rome 1946, 1-15; C. Moeller. Le Ve concile œcuménique et le magistère ordinaire au \ T siècle, Rev. des Sciences phil. et théol. 34 ( 1951 ) 413-423 ; L. Stan, Imparaiul Justinian, smodului V ecumenic }ipapalitatea, Studii Teologice 2/5 (1953) 347-364; LG. Coman, Problemele dogmatice ale smodului V ecumenic, ibid. 312-346; M. Sesan. Le V* concile œcuménique Byzantinoslavica 15 (1954) 240-255; H.M. Diepen, Douze dialogues de christologie ancienne, Rome 1960, 127-133 and 181-204; W. de Vries, Das zweite Konzil von Konstantinopel 553) und das Lehramt von Papst und Kirche, Orient. Christ. Per. 38 (1972) 331-366; F.X. Murphy and P. Sherwood, Constantinople 11 et Constantinople 111, Histoire des conciles 3, Paris 1974. Grumel 245; F. Diekamp, Die origenistischen Streitigkeiten im 6. Jahrhundert und das 5. allgemeine Konzil, Munster 1899, 90; DThC 11 (1932) 1576-1588; F.X. Murphy and P. Sherwood, Constantinople II et Constantinople III, Paris 1974, 108-109; see D 203-211. TEXT AND TRANSLATION 107 Conaluim Canst&nttnopolùdnxnt 11 — 5 5.Î [Sententia adversus „tria Capitula"1] Magno Deo et salvatore nostro lesu Christo, secundum parabolam in evangeliis dictam, pro uniuscuiusque viribus talenta distribuente, et operam eorum opportuno tempore exigente, si is qui creditum sibi unum talentum sine diminutione servavit, eo quod non operatus est, et amplificavit hoc quod sibi creditum est, condemnatur2, quanto maiori et horri­ bili iudicio subiaceat, qui non solum de ipso neglexerit, sed etiam aliis scandali et perturbationis causam praebuerit? cum sit omnibus fidelibus manifestum, quod quando de fide ratio moveatur, non solum impius condemnatur, sed etiam ille qui potest quidem prohibere impietatem, negligit vero aliorum correptionem. Et nos igitur, quibus regere ecclesiam Domini creditum est3, timentes maledictionem, quae imminet his qui negligenter opera Domini faciunt4, festinamus bonum fidei semen purum conservare ab impietatis zizaniis, quae ab inimico inseminantur5. Quo­ niam igitur videbamus quod Nestorii sequaces conati sunt per Theodorum impium, qui Mopsuestiae fuit episcopus, et impia eius conscripta, et insuper per ea quae impie Theodoritus conscripsit, et per epistolam sceleratam, quae ab Iba dicitur ad Marim Persam scripta esse, suam impietatem Dei ecclesiae applicare, ideo ad eorum quae movebantur correctionem surreximus, et pro Dei voluntate, et iussione piissimi imperatoris vocati ad hanc regiam urbem convenimus. Et quia contingit Vigilium religiosissimum, in hac regia urbe degentem, omnibus interesse quae his tribus capitulis annotata sunt, et tam sine scriptis, quam in scripturis ea saepius condemnasse, postea tamen et consensit in scriptis in concilio convenire, et disceptare una nobiscum de his tribus capitulis, ut definitio communiter ab omnibus nobis prae­ beatur fidei rectae conveniens; piissimus imperator secundum quod inter nos placuit, tam ipsum quam nos hortatus est communiter convenire, eo quod sacerdotes decet communibus quaestionibus finem communem imponere. Unde necessario petivimus ipsius reverentiam scriptas suas promissiones adimplere; nec enim iustum esse amplius scandalum pro tribus istis capitulis crescere, et Dei ecclesiam conturbari. Et pro his ad memoriam eius perduximus magna illa apostolorum exempla, et patrum 1 Huius sententiae principium tantum graece exaratum nobis extat (Nisi 9, 368), quod sequitur: Τού μεγάλου θεού καί σωτήρος ήμών ‘Ιησού Χριστού, κατά τήν έν τοϊς εύαγγελίοις παραβολήν, πρός τήν έκαστου δύναμιν τά τάλαντα διανείμαντος καί τήν έργασίαν τούτην έν καιρώ τώ δέοντι άπαιτούντος, εί ό πιστευβείς τό έν τάλαντον καί φυλάζας άμείωτον, έφ'ώ ούκ είργάσατο, καί έπλεόνασε τό πιστευθέν καταδικάζεται, πόσιρ μείζονι καί φοβερώ κρίματι ύπόκειται ό μή τών καβ'έαυτόν άμελήσας, άλλα καί έτέροις σκανδάλου καί τα­ ραχής γενόμενος αίτιος, προδήλου πάσι τοϊς εύαεβέσι καθεστώτος, ώς ήνίκα περί πίστεως ό λόγος κινείται, ού μόνον ώς ασεβής κατακρίνεταα, άλλά καί ώς δυνάμενος μέν κωλΰσαι τήν άσέβειαν, άμελήσας δέ περ1. τήν τών έτέρων διόρθωσιν. Καί ήμεΐς τοίνυν ποιμαίνειν πιστευθέντες τήν έκκλησίαν τού Κυρίου, ευλαβούμενοι τήν κατάραν τήν άπειλουμένην τοϊς άμελώς τά έργα Κυρίου ποιούσι, σπουδήν ποιούμεθα τό καλόν τής πίστεως σπέρμα διαφυλάξαι καθαρόν άπό τών τού έχθρού έπισπειρομένων τής άσεβείας ζιζανίων. ’ Cf. Mt 25,14-30. ’ Cf. Ac 20,28. * Cf. Ir 48,10. s Cf. Mt 13, 36-43. s io is 20 25 30 Second Council of Conttantinople — 553 * 107 [Sentence against the “Three Chapters”12 ] Our great God and saviour Jesus Christ, as we are told in the parable in the gospel, gives talents to each one according to his ability, and at the proper time asks for an account of what has been done by each one. If the person to whom only one talent has been given is condemned because he has not worked and increased it, but has only preserved it without diminishmenr, how much more serious and more frightening must be the condemnation to which the person is subjected who not only fails to look after himself but scandalizes others and is a cause of offence to them ? 11 is clear to all believers that when a problem about the faith comes up it is not only the heretical person who is condemned but also the person who is in a position to correct the heresy of others and fails to do so. To those of us to whom the task has been given of governing the church of the Lord3, there comes a fear of the condemnation which threatens those who neglect to do the Lord’s work4. We hurry to take care of the good seed of faith, protecting it from the weeds of heresy which have been planted by the enemy5. We observed that the pupils of Nestorius were trying to bring their heresy into the church of God by means of the heretical Theodore, bishop of Mopsuestia, and his books as also by the writings of the heretical Theodoret and the disgraceful letter which is alleged to have been sent by Ibas to Mari the Persian. Our observations prompted us to correct what was happening. We assembled in this imperial city, summoned here by the will of God and the command of the most religious emperor. The most religious Vigilius happened to be present in this imperial city and took part in all the criticisms against the three chapters. He had frequently condemned them by word of mouth and in his writings. Later he gave a written agreement to take part in our council and to study with us the three chapters so that we could all issue an appropriate definition of the true faith. The most pious emperor, prompted by what was acceptable to us, encouraged a meeting be­ tween Vigilius and ourselves because it is proper that the priesthood should impose a common conclusion to matters of common concern. Consequently we asked his reverence to carry out his written undertakings. It did not seem right that the scandal over these three chapters should continue and that the church of God should be further disturbed. In order to persuade him, we reminded him of the great example left us by the apostles and of the traditions of the fathers. Even 1 Only the beginning of this “Sentence” survives in Greek (Msi 9, 368). The translation is the same as for the Latin: “Our great God ... planted by the enemy” (line 14). 2 See Mt 25, 14-30. 3 See Ac 20, 28. 4 See Jer 48, 10. 5 See Mt 13, 36-43. 108 Concilium Conitantinopolitanum 11— 5 5.Î traditiones. Licet enim sancti Spiritus gratia et circa singulos apostolos abundaret, ut non indigerent alieno consilio ad ea quae agenda erant ; non tamen aliter voluerunt de eo quod movebatur, si oporteret gentes circum­ cidi, definire, priusquam communiter congregati divinarum scripturarum s testimoniis unusquisque sua dicta confirmaverunt. Unde communiter de eo sententiam protulerunt, ad gentes scribentes: I ‘istim esi Spiritui sancto et nobis, nihil aliiul imponere robis oneris, praeterquam necessaria, ut abstineatis ab immolatis simulacrorum, et sanguine, et suffocato, et fornicatione1. Sed et sancti patres, qui per tempora in sanctis quatuor conciliis con­ venerunt, antiquis exemplis utentes, communiter de exortis haeresibus et quaestionibus disposuerunt, certo constituto, quod in communibus discep­ tationibus cum proponuntur quae ex utraque parte discutienda sunt, veritatis lumen tenebras expellit mendacii. is Nec enim potest in communibus de fide disceptationibus aliter veritas manifestari, cum unusquisque proximi adiutorio indiget, sicut in pro­ verbiis dicit Salomon: Frater fratri adiutorium praestans: exaltabitur sicut civitas munita: valet vero sicut regnum fundatum2. Et iterum in Ecclesiaste dicit: Optimi duo quam unus, quibus est merces bona in labore ipsorum3. Sed so etiam ipse Dominus dicit: Arnen dico vobis, si duo ex robis convenerint super io terram, de omni re quamcumque petierint, continget illis a Patre meo qui in coelis est. Ubicumque enim fuerint duo aut tres collecti in nomine meo, ego cum eis sum in medio ipsorum1. Cum autem saepius et a nobis omnibus invitatus, 25 30 35 Deus Verbum, in ultimis diebus ex ipsa incarnatus et natus est, et sic pie ct sanctam Chalcedoncnsem synodum Dei genitricem eam esse confessam, talis a. s. >® ζ' EI τις έν δύο φύσεσι λέγων, μή ώς έν Οεότητι καί άνθρωπότητι τόν ένα κύριον ήμών Ίησοΰν Χριστόν γνωρίζεσθαι όμολογεϊ, ίνα διά τούτου σημαίνη τήν διαφοράν τών φύσεων, έξ ών άσυγχύτως ή άφραστος ένωσις γέγονεν, ούτε τού λόγου εις τήν τής σαρκος μεταποιηθέντος φύσιν, ούτε τής σαρκός πρός τήν τοϋ λόγου φύσιν μεταχωρησάσης, (μένει γάρ έκάτερον όπερ έστί τή φύσει καί γενομένης τής ένώσεως καθ’ ύπόστασιν) άλλ’ έπί διαιρέσει τή άνά μέρος τήν τοιαύτην λαμβάνει φωνήν έπί τοϋ κατά Χριστόν μυστηρίου- ή τόν αριθμόν τών φύσεων όμολογών επί τοΰ αύτοΰ ένός κυρίου ήμών ’Ιησού Χριστού τοΰ θεού λόγου σαρκωθέντος, μή τή Θεωρία μόνη τήν διαφοράν τούτων λαμβάνει, έξ ών καί συνετέθη, ούκ άναιρουμένην διά την ένωσιν, (είς γάρ έξ άμφοΐν καί δι’ ένός’άμφότερα) άλλ’ έπί τούτω κέχρηται τώ άριθμω, ώς κεχωρισμένας καί Ιδιοϋποστάτους έχει τάς φύσεις, ό τοιοΰτος άνάθεμα έστω. VII Si quis in duabus naturis dicens, non ur in deitate et humanitate unum dominum nostrum lesum Christum cognosci confitetur, ut per hoc significet differentiam natu­ rarum, in quibus inconfuse ineffa­ bilis unitio facta est, neque Deo Verbo in carnis naturam transmu­ tato, neque carne in verbi naturam transducta, (manet enim utrumque hoc quod est natura, etiam facta unitate secundum subsistentiam) sed pro divisione per partem, talem excipit vocem in mysterio Christi, vel numerum naturarum confitendo in eodem domino nostro lesu Chri­ sto Deo Verbo incarnato, non in­ tellectu tantummodo differentiam excipit earum ex quibus et compo­ situs est, non interemptam propter unitatem, (unus enim ex utroque et per unum utraque) sed in hoc nu­ mero utitur, ut separatim unaqua­ que natura suam habente subsisten­ tiam, talis a. s. / VIII Si quis ex duabus naturis deitatis et humanitatis confitens unitatem fac­ tam esse, vel unam naturam Dei Verbi incarnatam dicens, non sic ea excipit, sicut patres docuerunt, quod ex divina natura et humana, unitione secundum subsistentiam facta, unus Christus effectus est, Χριστού μή η Et τις έκ δύο φύσεων, θεότητας καί άνθρωπότητος όμολογών τήν ένωσιν γεγενήσθαχ, ή μίαν φύσιν τοϋ θεοΰ λόγου σεσαρκωμενην λέγων, μή ούτως αύτά λαμβάνη, καθάπερ καί οί άγιοι· πατέρες έδίδαξαν, ότι έκ τής θείας φύσεως καί τής άνθρωπίνης τής ένώσεως καθ’ ύπόστασιν γενομένης, 20 30 35 40 Second Councilof ( 'onitantinople —- 553 * 117 Confess that she is properly and truly the mother of God, because he who before all ages was born of the Father, God the Word, has been made into human flesh in these latter days and has been born to her, and it was in this religious understanding that the holy synod of Chalcedon formally stated its belief that she was the mother of God: let him be anathema. 7 If anyone, when speaking about the two natures, does not confess a belief in our one lord Jesus Christ, understood in both his divinity and his humanity, so as by this to signify a difference of natures of which an ineffable union has been made, without confusion, in which neither the nature of the Word was changed into the nature of human flesh, nor was the nature of human flesh changed into that of the Word (each remained what it was by nature, even after the union, as this had been made in respect of subsistence); and if anyone understands the two natures in the mystery of Christ in the sense of a division into parts, or if he expresses his belief in the plural natures in the same lord Jesus Christ, God the Word made flesh, but does not consider the difference of those natures, of which he is composed, to be only in the onlooker’s mind, a difference which is not compromised by the union (for he is one from both and the two exist through the one) but uses the plurality to suggest that each nature is possessed separately and has a subsistence of its own: let him be anathema. 8 If anyone confesses a belief that a union has been made out of the two natures, divinity and humanity, or speaks about the one nature of God the Word made flesh, but does not understand these things according to what the fathers have taught, namely that from the divine and human natures a union was made according to subsistence, and that one Christ was formed, and from these 118 Concilium Constantinofwliunum II— 55 J είς Χριστός άπετελέσθη· άλλ’ έκ τών τοιούτων φωνών μίαν φύσιν, ήτοι ούσίαν, θεότητας καί σαρκός τοΰ Χρίστου είσάγειν έπιχειρεϊ, ό τοιοΰs τος ανάθεμα έστω. Καθ’ ύπόστασιν γάρ λέγοντες τόν μονογενή λόγον ήνώ :ι, ούκ άνάχυσίν τινα τήν είς άλλήλους11 τών φύσεων πεπράχθαί φαμεν, μενούσης δέ μάλ­ 10 λον έκατέρας όπερ έστίν, ήνώσθαι σαρκί νοοϋμεν τόν λόγον διό καί είς έστιν ό Χριστός, θεός καί άνθρωπος, ό αύτός όμοούσιος τω πατρί κατά τήν θεότητα, καί όμοούσιος ήμϊν ό αύτός 15 κατά τήν ανθρωπότητα, ’Επίσης γάρ καί τούς άνά μέρος διαιροΰντας, ήτοι τέμνοντας, καί τούς συγχέοντας τό τής θείας οικονομίας μυστήριον τοϋ Χριστού, άποστρέφεται καί άναθεμα20 τίζει ή τοϋ θεού έκκλησία. sed ex talibus vocibus unam natu­ ram sive substantiam deitatis et car­ nis Christi introducere conatur, ta­ lis a. s. Secundum subsistentiam enim di­ centes unigenitum Deum Verbum carni unitum esse, non contusio­ nem aliquam naturarum in se invi­ cem factam esse dicimus, sed magis permanente utraque hoc quod est, unitum esse carni Deum Verbum intelligimus. Propter quod et unus est Christus, Deus et homo, idem ipse consubstantialis Patri secun­ dum deitatem, et consubstantialis nobis idem ipse secundum huma­ nitatem. Aequaliter enim et eos qui per partem dividunt vel incidunt, et eos qui confundunt divinae dis­ pensationis mysterium Christi, reiicit er anathematizat Dei ecclesia. IX Θ' Et τις προσκυνεϊσθαι έν δυσί φύσεσι λέγει τόν Χριστόν, έξ ού δύο προσκυ25 νήσεις είσάγονται, Ιδία τω θεω λόγω καί Ιδία τω άνθρώπω’ ή εΐ τις έπί αναιρέσει τής σαρκός ή επί συγ­ χύσει τής θεότητος καί τής άνθρωπότητος, ή μίαν φύσιν, ήγουν ούσίαν, 30 τών συνελθόντων τερατευό μένος, οΰτω προσκυνεϊ τόν Χριστόν άλλ’ ούχί μια προσκυνήσει τόν θεόν λόγον σαρκωθέντα μετά τής ιδίας αύτοϋ σαρκός προσκυνεϊ, καθάπερ ή τοϋ θεού έκ35 κλησία παρέλαβεν έξ άρχής, ό τοιοϋτος ανάθεμα έστω. Si quis in duabus naturis adorari di­ cit Christum, ex quo duas adoratio­ nes introducunt, separarim Deo Verbo et separarim homini; vel si quis ad interemptionem carnis4 vel ad confusionem deitatis et humani­ tatis unam naturam sive substanti­ am eorum quae convenerunt intro­ ducens, sic Christum adorat, sed non una adoratione Deum Verbum incarnatum cum propria ipsius carne adorat, sicut ab initio Dei ecclesiae traditum est, talis a. s. Et τις ούχ όμολογεϊ τόν έσταυρωμένον σαρκί κύριον ήμών Ίησοϋν Χρι­ στόν είναι θεόν άληθινόν καί κύριον «ο τής δόξης καί ένα της αγίας τριάδος, ό τοιοϋτος ανάθεμα έστω. Si quis non confitetur dominum nostrum lesum Christum, qui cruci­ fixus est carne, Deum esse verum, et Dominum gloriae, et unum de sancta Trinitate, talis a. s. « leg άλλήλας * dttsl in Msi (= της σαρκός) Second Council of Constantinople— 5Ï3 * 118 expressions tries to introduce one nature or substance made of the deity and human flesh of Christ: let him be anathema. In saying that it was in respect of subsistence that the only-begotten God the Word was united, we are not alleging that there was a confusion made of each of the natures into one another, but rather that each of the two remained what it was, and in this way we understand that the Word was united to human flesh. So there is only one Christ, God and man, the same being consubstantial with the Father in respect of his divinity, and also consubstantial with us in respect of our humanity. Both those who divide or split up the mystery of the divine dispensa­ tion of Christ and those who introduce into that mystery some confusion are equally rejected and anathematized by the church of God. 9 If anyone says that Christ is to be worshipped in his two natures, and by that wishes to introduce two adorations, a separate one for God the Word and another for the man; or if anyone, so as to remove the human flesh or to mix up the divinity and the humanity, monstrously invents one nature or substance brought together from the two, and so worships Christ, but not by a single adoration God the Word in human flesh along with his human flesh, as has been the tradition of the church from the beginning: let him be anathema. 10 If anyone does not confess his belief that our lord Jesus Christ, who was crucified in his human flesh, is truly God and the Lord of glory and one of the members of the holy Trinity: let him be anathema. 119 Concilium Conitantinopolitanum H — S 53 ια' Et τις μή αναθεματίζει “Αρειον, Εύνόμιον, Μακεδόνιον, Άπολλινάριον, Νεστόριον, Εύτυχέα καί Ώριγένην, μετά τών ασεβών αύτών συγ­ γραμμάτων, καί τούς (άλλους πάντας αίρετικούς, τούς κατακριθέντας καί άναθεματισθέντας ύπό της αγίας κα­ θολικής καί άποστολικής εκκλησίας, καί τών προειρημένων αγίων τεσ­ σάρων συνόδων, καί τούς τά όμοια τών προειρημένων αιρετικών φρονησαντας ή φρονοϋντας, καί ^χέχρι τέ­ λους τη οικεία άσεβεία έμμείναντας, ό τοιοΰτος άνάθεμα έστω. XI Si quis non anathematizat Arium, Eunomium, Macedonium, Apolli­ narium, Nestorium, Eutychen, Origenem cum impiis eorum conscrip­ tis, et alios omnes haereticos, qui 5 condemnati et anathematizati sunt a sancta catholica et apostolica eccle­ sia et a praedictis sanctis quatuor conciliis, et eos qui similia prae­ dictis haereticis sapuerunt vel sa- 10 piunt, et usque ad mortem in sua impietate permanserunt vel per­ manent, talis a. s. Φ' XII Et τις αντιποιείται Θεοδώρου τοϋ άσεβοϋς τοϋ Μοψουεστίας, τοΰ είπόντος άλλον είναι τόν θεόν λόγον καί άλλον τόν Χριστόν, ύπό παθών ψυχής καί τών τής σαρκός έπιθυμιών ένοχλούμενον καί τών χειρόνων κατά μικρόν χωριζόμενον, καί ούτως έκ προκοπής έργων βελτιωθέντα καί έκ πολιτείας άμωμον καταστάντα, ώς ψιλόν άνθρωπον βαπτισθήναι εις όνομα πατρός καί υίοΰ καί αγίου πνεύματος, καί διά τοϋ βαπτίσματος την χάριν τοϋ άγιου πνεύματος λαβεϊν καί υΙοθεσίας άξιωθήναι, καί κατ’ ισό­ τητα βασιλικής είκόνος είς πρόσωπον τοΰ θεοΰ λόγου προσκυνεϊσθαι, καί μετά τήν άνάστασιν άτρεπτον ταϊς έννοίαις καί αναμάρτηταν παντελώς γενέσθαι. Καί πάλιν είρηκότος τοΰ αύτοΰ άσεβοΰς Θεοδώρου τήν ενωσιν τοΰ θεοΰ λόγου πρός τόν Χριστόν τοιαύτην γεγενήσθαι, οΐαν ό άπόστολος έπί άνδρός καί γυναικός ‘έσονται οι δύο είς σάρκα μίαν’1. Καί πρός ταϊς άλλαις άναριθμήτοις αύτοΰ βλασφημίαις τολμήσαντος είπεϊν ότι μετά τήν άνάστασιν, έμφυσή- Si quis defendit impium Theodorum Mopsuestenum, qui dixit alium esse Deum Verbum, et alium Christum a passionibus animae et desideriis carnis molestias patien­ tem, et a deterioribus paulatim recedentem et sic ex profectu operum melioratum et a conversatione im­ maculatum factum et tanquam pu­ rum hominem baptizatum esse in nomine Patris et Filii et Spiritus sancti, et per baptisma sancti Spiri­ tus gratiam accepisse et filiationem meruisse et ad similitudinem impe­ rialis imaginis in persona Dei Verbi adorari, et post resurrectionem immutabilem cogitationibus et im­ peccabilem omnino factum fuisse. Et iterum dixit impius Theodorus, talem factam esse unitionem Dei Verbi ad Christum, qualem dixit Apostolus de viro et muliere : Erunt 1 Eph 5,31. is 20 25 30 3S duo in carne una1. Et super alias innumerabiles blasphemias ausus est dicere, quos post 40 resurrectionem, cum insufflasset Do- Second Council of Constantinople— 553 * 119 11 If anyone does not anathematize Arius, Eunomius, Macedonius, Apollinarius, Nestorius, Eutyches and Origen, as well as their heretical books, and also all other heretics who have already been condemned and anathematized by the holy, catholic and apostolic church and by the four holy synods which have already been mentioned, and also all those who have thought or now think in the same way as the aforesaid heretics and who persist in their error even to death: let him be anathema. 12 If anyone defends the heretical Theodore of Mopsuestia, who said that God the Word is one, while quite another is Christ, who was troubled by the passions of the soul and the desires of human flesh, was gradually separated from that which is inferior, and became better by his progress in good works, and could not be faulted in his way of life, and as a mere man was baptized in the name of the Father and the Son and the holy Spirit, and through this baptism received the grace of the holy Spirit and came to deserve sonship and to be adored, in the way that one adores a statue of the emperor, as if he were God the Word, and that he became after his resurrection immutable in his thoughts and entirely without sin. Furthermore this heretical Theodore claimed that the union of God the Word to Christ is rather like that which, according to the teaching of the Apostle, is between a man and his wife: The two shall become one1. Among innumerable other blasphemies he dared to allege that, when after his resurrection the Lord breathed on his disciples and said, Receive the holy ‘ Eph 5, 31. 120 s ιο 15 μ 25 3ο 35 40 Concilium Consmntinopoiùanum 11— 553 σας ό κύριας τοϊς μαθηταϊς καί είπών * λάβετε πνεύμα άγιον’1, ού δέδωκεν αύτοϊς πνεύμα άγιον, άλλα σχήματι μόνον ένεφύσησε' ούτος δέ καί τήν όμολογίαν Θωμά, τήν έπί τή ψηλαφήσει τών χειρών καί τής πλευράς τοϋ κυρίου μετά τήν άνάστασιν, τό ‘ ό κύριός μου καί ό θεός μου ’2, είπε μή είρήσθαι περί τοϋ Χριστού παρά τοΰ Θωμά, άλλ* έπί τοϋ παραδόξου τής άναστάσεως έκπλαγέντα τον Θωμάν, ύμνήσαι τον θεόν τόν έγείραντα τόν Χριστόν τό δέ χεϊρον, καί έν τή τών πράξεων τών αποστόλων γενομένη παρ’ αύτοΰ έρμηνεία, συγκρίνων ό αύτός Θεόδω­ ρος τόν Χριστόν Πλάτων». καί Μανιχαίω καί ’Επικουρώ καί Μαρκίωνι, λέγει δτι* ώσπερ εκείνων έκαστος, εύράμενος οίκεϊον δόγμα, τούς αύτώ μαθητεύσαντας πεποίηκε καλεϊσθαι πλατωνικούς καί μανιχαίους καί επικούρειους καί μαρκιωνιστάς, τόν όμοιον τρόπον καί τοΰ Χριστού εύραμένου δόγμα, έξ αύτού χριστια­ νούς καλεϊσθαι. Εί τις τοίνυν άντιποιεϊται τοϋ είρημένου άσεβεστάτου Θεοδώρου καί τών ασεβών αύτοΰ συγγραμμάτων, έν οίς τάς τε είρημένας καί άλλας άναριθμήτους βλασφημίας έξέχεε κατά τοϋ μεγάλου θεού καί σωτήρος ήμών ’Ιησού Χριστού- άλλά μή άναθεματίζει αύτόν καί τά άσεβή αύτοΰ συγγράμματα, καί πάντας τούς δεχομένους ή καί έκδικοϋντας αύτόν, ή λέγοντας όρθοδόξως αύτόν έκθέσθαι, καί τούς γράψαντας ύπέρ αύτού καί τών ασεβών αύτού συγγραμμάτων, καί τούς τά όμοια φρονοΰντας ή φρονησαντας πώποτε καί μέχρι τέλους έμμείναντας τή τοιαύτη αιρέσει, άνάθεμα έστω. » Io 20,22. 1 Io 20,28. minus discipulis et dixisset : Accipite Spiritum sanctum1, non dedit eis Spiritum sanctum, sed figuratim tantummodo insufflavit. Iste enim et confessionem quam fecit Thomas cum palpassct manus et latus Domi­ ni post resurrectionem, dicens: Dominus meus et Dens meus3, inquit non esse dictam a Thoma de Christo, (nec enim dicit Theodorus Deum esse Christum) sed ad miraculum resurrectionis stupefactum Thomam glorificasse Deum qui Chri­ stum resuscitavit. Et, quod peius est, etiam in interpretatione, quam in actus apostolorum scripsit Theo­ dorus, similem fecit Christum Pla­ toni et Manichaeo ct Epicuro et Marcioni, dicens: Quod sicut illo­ rum unusquisque ex dogmate quod invenit suos discipulos fecit vocari platonicos et manichaeos et epicureos et marcionistas, simili modo et cum Christus dogma invenisset, ex ipso Christianos vocari. Si quis igitur defendit praedictum impium Theodorum et impia eius conscripta, in quibus tam praedic­ tas, quam alias innumerabiles blas·phemias effudit contra magnum Deum et salvatorem lesum Chri­ stum, et non anathematizat eum et impia eius conscripta, et omnes qui suscipiunt vel defendunt eum et dicunt orthodoxe eum exposuisse, et qui scripserunt pro eo et eadem illi sapuerunt, vel scribunt pro eo vel impiis eius conscriptis, vel eos qui similia illi sapiunt vel aliquando sapuerunt et usque ad mortem per­ manserunt vel permanent in tali im­ pietate, talis a. s. Second Council of Constantinople — SiJ * 120 Spirit1, he was not truly giving them the holy Spirit, but he breathed on them only as a sign. Similarly he claimed that Thomas’s profession of faith made when, after his resurrection, he touched the hands and side of the Lord, namely My Lord and my God2, was not said about Christ, but that Thomas was in this way extolling God for raising up Christ and expresssing his astonishment at the miracle of the resurrection. This Theodore makes a comparison which is even worse than this when, writing about the acts of the Apostles, he says that Christ was like Plato, Manichaeus, Epicurus and Marcion, alleging that just as each of these men arrived at his own teaching and then had his disciples called after him, Platonists, Manichaeans, Epicureans and Marcionites, so Christ found his teaching and then had disciples who were called Christians. If anyone offers a defence for this more heretical Theodore, and his heretical books in which he throws up the aforesaid blasphemies and many other addi­ tional blasphemies against our great God and saviour Jesus Christ, and if anyone fails to anathematize him and his heretical books as well as all those who offer acceptance or defence to him, or who allege that his interpretation is correct, or who write on his behalf or on that of his heretical teachings, or who are or have been of the same way of thinking and persist until death in this error: let him be anathema. 1 Jn 20, 22. 2 Jn 20, 28. Concilium Constantinopolitanxm II— 55 J 121 if XIII Et τις αντιποιείται τών ασεβών συγ­ γραμμάτων Θεοδώρητου, τών κατά της αληθούς πίστεως καί της έν Έφέσω πρώτης καί αγίας συνόδου καί τού έν άγίοις Κυρίλλου καί τών δώδεκα αύτοΰ κεφαλαίων, καί πάν­ των, ών συνεγράψατο ύπέρ Θεοδώρου και Νεστορίου τών δυσσεβών καί ύπέρ άλλων τών τά αύτά τοϊς προ­ ειρημένος Θεοδώρφ καί Νεστορίω φρονούντων καί δεχόμενων αύτούς καί την αυτών ασέβειαν, καί δι* αύτών ασεβείς καλεΐ τούς της έκκλησίας διδασκάλους, τούς καθ’ ύπόστασιν την ένωσιν τού θεού λόγου φρονούντας· καί είπερ ούκ αναθεματίζει τά είρημένα ασεβή συγγράμματα καί τούς τά όμοια τούτοις φρονήσαντας ή φρονούντας, καί πόντος δέ τούς γράφοντας κατά της όρθης πίστεως, ή τού έν άγίοις Κυρίλλου καί τών δώδεκα αύτού κεφαλαίων, καί έν τη τοιαύτη άσεβεία τελευτήσαντας, ό τοιοϋτος άνάθεμα έστω. Si quis defendit impia Theodoriti conscripta, quae contra rectam fi­ dem er contra primam Ephesinam synodum et sanctum Cyrillum et duodecim eius capitula exposuit, et omnia quae conscripsit pro Theo­ doro et Nestorio impiis, et pro aliis qui eadem praedictis Theodoro et Nestorio sapuerunt, defendens eos et eorum impietatem, et propter hoc impios vocans doctores ecclesiae, qui unitatem secundum subsisten­ tiam Dei Verbi ad carnem confiten­ tur, et non anathematizat ea et eos qui similia sapuerunt vel sapiunt, insuper autem et omnes qui scrip­ serunt contra rectam fidem et sanc­ tum Cyrillum et duodecim cius ca­ pitula, et usque ad mortem in tali impietate permanserunt, talis a. s. ιδ’ XIV Εί τις αντιποιείται της έπιστολής τής λεγομένης - παρά Τβα γεγράφθαι προς Μάρην τόν Πέρσην, τής άρνουμένης μέν τόν θεόν λόγον έκ τής άγιας Θεοτόκου καί άειπαρΟένου Μαρίας σαρκωθέντα, άνθρωπον γεγενήσθαι’ λεγούσης δέ ψιλόν άν­ θρωπον έξ αύτής γεννηθήναι, δν ναόν άποκαλεϊ, ώς άλλον είναι τόν θεόν λόγον καί άλλον τόν άνθρωπον* καί τόν έν άγίοις Κύριλλον την ορθήν τών χριστιανών πίστιν κηρύξαντα διαβαλλούσης ώς αιρετικόν καί ομοίως Άπολλιναρίω τώ δυσσεβεϊ γράψαντα* καί μεμφομένης τήν έν Έφέσω πρώτην άγίαν σύνοδον, ώς χωρίς κρίσεως καί ζητησεως Νεστόριον καθελοΰσαν* καί τά δώδεκα κεφάλαια τού έν άγίοις Κυρίλλου άσεβή καί έναν- Si quis defendit epistolam, quam dicitur Ibas ad Marin Persam haere­ ticum scripsisse, quae abnegat qui­ dem Deum Verbum de sancta geni­ trice semper virgine Maria in­ carnatum, hominem factum esse, dicit autem purum hominem ex ipsa natum esse, quem templum vocat, ut alius sit Deus Verbum et alius homo; et sanctum Cyrillum, qui rectam fidem Christianorum praedicavit, tanquam haereticum et si­ militer Apollinario haeretico scrip­ sisse criminatur; et inculpat primam Ephesinam sanctam synodum tan­ quam sine examinatione et quaestione Nestorium condemnantem; et duodecim capitula sancti Cyrilli im­ pia et contraria rectae fidei vocat 5 io is 20 25 30 35 to Second Council of Constantinople — ifJ * 121 13 If anyone defends the heretical writings of Theodorct which were composed against the true faith, against the first holy synod of Ephesus and against holy Cyril and his Twelve Chapters, and also defends what Theodoret wrote to support the heretical Theodore and Nestorius and others who think in the same way as the aforesaid Theodore and Nestorius and accept them or their heresy; and if anyone, because of them, shall accuse of being heretical the doctors of the church who have stated their belief in the union according to subsistence of God the Word; and if anyone does not anathematize these heretical books and those who have thought or now think in this way, and all those who have written against the true faith or against holy Cyril and his twelve chapters, and who persist in such heresy until they die: let him be anathema. 14 If anyone defends the letter which Ibas is said to have written to Mari the Persian, which denies that God the Word, who became incarnate of Mary the holy mother of God and ever virgin, became man, but alleges that he was only a man born to her, whom it describes as a temple, as if God the Word was one and the man someone quite different; which condemns holy Cyril as if he were a heretic, when he gives the true teaching of Christians, and accuses holy Cyril of writing opinions like those of the heretical Apollinarius; which rebukes the first holy synod of Ephesus, alleging that it condemned Nestorius without going into the matter by a formal examination; which claims that the twelve chapters of holy Cyril are heretical and opposed to the true faith; and which defends 122 5 10 15 20 25 30 35 Concilium Comtaniinapohtanum 11 — 553 τία τή όρθή πίστει άποκαλεΐ ή αύτή ασεβής έπιστολή, καί έκδίκεΐ Θεόδωρον καί Νεστόριον καί τά ασεβή αύτών δόγματα καί συγγράμ­ ματα. Et τις τοίνυν τής είρημένης έπιστολής αντιποιείται, καί μή αναθε­ ματίζει αυτήν καί τούς άντιποιουμένους αυτής καί λέγοντας αύτήν ορθήν είναι ή μέρος αύτής, καί'γρά­ φοντας καί γράφοντας ύπέρ αύτής ή τών περιεχομένων αύτή άσεβειών, καί τολμώντας τούτην έκδικεΐν ή τάς περιεχομένας αύτή άσεβείας όνόματι τών αγίων πατέρων ή τής αγίας έν Καλχηδόνι συνόδου, καί τούτοις μέχρι τέλους έμμείναντας, ό τοιοΰτος άνάθεμα έστω. Τούτων τοίνυν ούτως όμολογηθέντων, ά καί παρελάβομεν έκ τής θείας γραφής καί τής τών αγίων πατέρων διδασκαλίας καί τών όρισθέντων περί τής μιας καί τής αύτής πίστεως παρά τών προειρημένων αγίων τεσσάρων συνόδων γενομένης δέ καί παρ’ ήμών τής έπΐ τοΐς αίρετικοΐς καί τής αύτών άσεβείας, πρός γε καί τής τών έκδικησάντων ή έκδικούντων τά είρημένα τρία κεφάλαια, καί έναπομεινάντων ή άπομενόντων τή οίκε ία πλάνη, κατακρίσεως’ εϊ τις έπιχειρήσοι έναντία τοΐς παρ’ ήμών διατυπωθεΐσι παραδοΰναι ή διδάξαι ή γράψαι, εί μέν επίσκοπος εΐη ή έν κλήρω άναφερόμενος, ό τοιοΰτος, άλλότρια Ιερέων καί τής έκκλησιαστικής καταστάσεως πράττων, γυμνωθήσεται τής επισκοπής ή τοΰ κλήρου’ εί δέ μοναχός ή λαϊκός, άναθεματισθήσεται. eadem impia epistola, et defendit Theodorum et Nestorium et impia eorum dogmata et conscripta. Si quis igitur memoratam impiam epistolam defendit et non anathema­ tizat eam et defensores eius et eos qui dicunt eam rectam esse vel partem eius, et eos qui scripserunt vel scribunt pro ea vel pro impie­ tate quae in ea continetur, et prae­ sumunt eam defendere, vel insertam ei impietatem nomine sanctorum patrum vel sancti Chalcedonensis concilii, et in his usque ad mortem permanent, talis a. s. Cum igitur haec ita recte confessi sumus, quae tradita nobis sunt tam a divinis scripturis, quam a sancto­ rum patrum doctrina, et ab his quae definita sunt de una eademque fide a praedictis sanctis quattuor conciliis, facta autem a nobis et condemna­ tione contra haereticos et eorum impietatem, nec non etiam contra eos qui defenderunt vel defendunt praedicta impia tria capitula, et per­ manserunt in suo errore vel qui permanent: si quis conatus fuerit contra haec quae pie disposuimus, vel tradere vel docere vel scribere, si quidem episcopus vel clericus sit, iste tanquam aliena a sacerdotibus et statu ecclesiastico faciens, denu­ dabitur episcopatu vel clericatu; si autem monachus vel laicus sit, ana­ thematizabitur. Second Council of Constantinople — 55J * 122 Theodore and Nestorius and their heretical teachings and books. It anyone defends the said letter and does not anathematize it and all those who offer a defence for it and allege that it or a part of it is correct, or if anyone defends those who have written or shall write in support of it or the heresies contained in it, or supports those who are bold enough to defend it or its heresies in the name of the holy fathers of the holy synod of Chalcedon, and persists in these errors until his death: let him be anathema. Such then are the assertions we confess. We have received them from holy Scripture, from the teaching of the holy fathers, and from the definitions about the one and the same faith made by the aforesaid four holy synods. Moreover, condemnation has been passed by us against the heretics and their impiety, and also against those who have justified or shall justify the so-called “Three Chapters”, and against those who have persisted or will persist in their own error. If anyone should attempt to hand on, or to teach by word or writing, anything contrary to what we have regulated, then if he is a bishop or somebody appointed to the clergy, in so far as he is acting contrary to what befits priests and the ecclesiastical status, let him be stripped of the rank of priest or cleric, and if he is a monk or lay person, let him be anathema. Constantinople III ^80^681 INTRODUCTION To make an end of the Monothelite controversy, Emperor Constantine IV asked Pope Donus in 678 to send twelve bishops and four western Greek monastic superiors to represent the pope at an assembly of eastern and western theolo­ gians. Pope Agatho, who meanwhile had succeeded Donus, ordered consulta­ tion in the west on this important matter. Around Easter 680 a synod in Rome of 125 Italian bishops, with Pope Agatho presiding, assessed the replies of the regional synods of the west and composed a profession of faith in which Monothelitism was condemned. Legates of the pope took this profession to Constantinople, arriving at the beginning of September 680.’ On 10 September 680 the emperor issued an edict to Patriarch George of Constantinople, ordering a council of bishops to be convoked. The council assembled on 7 November in the hall of the imperial palace in Constantinople. It immediately called itself an ecumenical council. There were 18 sessions, at the first eleven of which the emperor presided. In the 8th session, on 7 March 681, the council adopted the teaching of Pope Agatho in condemnation of Monothelitism. Patriarch Macarius of Antioch was one of the few who refused his assent; he was deposed in the 12th session. The doctrinal conclusions of the council were defined in the 17th session and promulgated in the 18th and last session on 16 September 681. The acts of the council, signed both by 174 fathers and finally by the emperor himself, were sent to Pope Leo II, who had succeeded Agatho, and he, when he had approved them, ordered them to be translated into Latin and to be signed by all the bishops of the west. Constantine IV, however, promulgated the decrees of the council in all parts of the empire by imperial edict. The council did not debate church discipline and did not establish any disciplinary canons.12 The Greek and Latin texts given below are taken from Labbe (= LC) 6, 1019-1028. The translation is from the Greek text, since this is the more authoritative version. BIB LIO G R A P H Y: H-L 3, 472-538; Percival 325-353; RE 13 (1903) 409-411 ; DThC 3 (1908) 1259-1273, 7 (1922) 93-132, 10 (1923) 2307-2323; DHGE 13 (1956) 760-763; LThK 6 (21961 ) 496-497; NCE 4 (1967) 240-241 ; HC 2 (1980) 462-463; L. Duchesne, L'Église au VIe siècle, Paris 1925, 391-485; F.X. Murphy and P. Sherw ood, Constantinople II et Constantino­ ple III, Histoire des conciles 3, Paris 1974; P. Conte, 11 significato delprimato papale neipadri del VI concilio ecumenico, Archivum Historiae Pontificiae, 15 (1977) 7-111. 1 Msi 11,286-315. On whether Pope Honorius should be condemned, see CSP appendix II, ch. V 25. 2 Matters of church discipline, which the councils of Constantinople II and III did not touch, were taken up by the council of Trullo (sometimes called “Quinisext” or “Fifth-Sixth”) which was summoned by Emperor Justinian II in 692. This council issued 102 canons, which have been regarded as decrees of an ecumenical council in eastern canon law; their approval by the pope is disputed. A critical edition of these canons is to be found in CCO 98-241. TEXT AND TRANSLATION 124 Conalium CanHantinopolitanum III— 6tf0-b8l Έκθεσις πίστεως 5 ίο is μ a 3ο 35 «ο Terminus ‘Ο τοϋ θεού πατρός μονογενής υίός Unigenitus Dei Patris Filius et Ver­ τε καί λόγος, ό κατά πάντα όμοιος bum qui per omnia similis nobis ήμΐνχωρίς αμαρτίας γενόμενος όίνθρω- absque solo peccato factus est, ho­ πος, Χριστός ύ αληθινός θεός ημών, mo Christus verus Deus noster, per έν εύαγγελικαϊς διαπρυσίως έκήρυξε evangelicas voces flagranter prae­ φωναΐς' ‘έγώ είμι τό φως τοϋ κόσ­ dicavit: Ego sum lux mundi. Qui μου' ό άκολουθών έμοί ού μή περι- sequitur me non ambulabit in tenebris, πατήση έν τη σκοτϊα, άλλ’ έξει το sed babebit lumen vitae1. Et iterum: φως της ζωής’1 καί πάλιν, ‘ειρήνην Pacem meam relinquo vobis, pacem τήν έμήν άφίημι ύμιν, ειρήνην τήν meam do vobis2. I lac proinde divini­ έμήν δίδωμι ύμϊν’2. Ταύτη τοι τη Οεο-. tus edita pacis doctrina Deo in­ λέκτω τής ειρήνης διδασκαλία Οεο- struente, mansuetissimus noster im­ σόφως ό πραότατος ημών βασιλεύς perator institutus, propugnator qui­ ύδηγούμενος, ό τής μεν όρθοδοξίας dem rectae fidei, expugnator vero ύπέρμαχος, τής δέ κακοδοςίας αντί­ pravae doctrinae, hoc sanctum uni­ μαχος, τήν καθ’ ημάς αγίαν ταύτην versale nostrum congregans colle­ καί οικουμενικήν συνάθροισα; όμήγυ- gium, totius ecclesiae adunavit ριν, τό τής εκκλησίας άπαν ήνωσε compaginem. Unde hoc sanctum σύγκριμα. "Οθεν ή καθ’ ημάς άγια nostrum universale concilium im­ καί οικουμενική σύνοδος, τήν άπό τι- pietatis errorem qui nunc usque a νων καί ώδε χρόνων τής δυσσεβείας quibusdam temporibus factus est, πλάνην πόρρωΟεν άπελάσασα, και τη procul abiiciens, sanctorum autem τών άγίων καί εγκρίτων πατέρων ac probabilium patrum inoffense άπλανώς εύθεία τρίβω κατακόλουθή- recto tramite iter consecutum, σασα, ταϊς άγίαις καί οίκουμενικαϊς sanctis et universalibus quinque πέντε συνόδοις έν άπασιν εύσεβώς συν- synodis pie in omnibus consonuit; εφώνησε' φαμεν δή τών τριακοσίων trecentorum, inquimus, decem et δέκα καί οκτώ έν Νικαία συνελ.θόν- octo sanctorum patrum, qui in των άγίων πατέρων κατά του μανιώ­ Nicaeam convenerunt adversus Aδους Άρείου, καί τη μετ’ αύτήν h rium furiosum: et ei, quae a cento Κωνσταντινουπόλει τών έκατόν πεν- et quinquaginta a Deo inspiratis τήκοντα θεοφόρων άνδρών κατά viris post hanc apud ConstantinoΜακεδονίου του πνευματομάχου καί polim adversus Macedonium imΆπολλιναρίου τοϋ δυσσεβοϋς' όμοίως pugnatorem Spiritus, et Apolinarem καί τη h Έφέσω τό πρότερον κατά impium: similiter et ei, quae in Νεστορίου τοϋ ίουδαιόφρονος συν- Epheso prius adversus Nestorium αγηγερμένων διακοσίων θεσπεσίων άν­ iudaicae intelligentiae, congregata δρών, καί τη έν Χαλκηδόν. τών έξα- est ducentorum venerabilium vi­ κοσίων τριάκοντα θεόπνευστων πατέ­ rorum: atque ei, quae in Chalcedone ρων κατά Εύτυχοϋς καί Διοσκόρου sexcentorum triginta Deo inspira­ τών θεοστυγών' προς ταύταις καί τη torum patrum adversum Eutychem τελευταία τούτων πέμπτη άγια συνό­ et Dioscorum Deo odibiles: super δω, τη ένταϋθα συναθροισθείση κατά has et ultimae harum quintae sanc» Io 8,12. » Io 14, 27. Third Council of Coniiantinople — 680-681 * 124 Exposition of faith The only Son and Word of God the Father, who became a man like us in all things but sin, Christ our true God, proclaimed clearly in the words of the gospel; / am the light of the world; anyone who follows me shall not walk in darkness but shall have the light of life1, and again, My peace I leave to you, my peace I give you2. Our most mild emperor, champion of right belief and adversary of wrong belief, guided in godly wisdom by this teaching of peace, spoken by God, has brought together this holy and universal assembly of ours and set at one the whole judgment of the church. Wherefore this holy and universal synod of ours, driving afar the error of impiety which endured for some time even till the present, following without deviation in a straight path after the holy and accepted fathers, has piously accorded in all things with the five holy and universal synods: that is to say, with the synod of 318 holy fathers who gathered at Nicaea against the madman Arius, and that which followed it at Constantinople of 150 God-led men against Macedonius, opponent of the Spirit, and the impious Apollinarius; similarly too, with the first at Ephesus of 200 godly men brought together against Nestorius, who thought as the Jews, and that at Chalcedon of 630 God-inspired fathers against Eutyches and Dioscorus, hateful to God; also, in addition to these, with the fifth holy synod, the ’ Jn 8, 12. 2 Jn 14, 27. 125 Canalium Constantmopolitanum ill — 680-681 Θεοδώρου τοϋ Μοψουεστίας, Ώριγένους, Διδύμου τε καί Εύαγρίου, καί τών συγγραμμάτων Θεοδώρητου τών κατά τών δώδεκα κεφαλαίων τοϋ άοιδίμου Κυρίλλου, καί της λεγομένης Ίβα επιστολής προς Μάρην γεγράφθαι τόν Πέρσην. Άκαινοτόμητα μέν έν πάσι τά της εύσεβείας άνανεωσαμένη θεσπίσματα, τά βέβηλα δέ τής δυσσεβείας έκδιώξασα δόγματα, καί τό παρά τών τριακοσίων δέκα καί οκτώ πατέρων έκτεθέν, καί αύθις παρά τών έκατόν πεντήκοντα θεοφρόνως βεβαιωθέν, δπερ καί αί λοιπαί άγιαι σύνοδοι επ’ αναιρέσει πάσης ψυχοφθόρου αίρέσεως άσπασίως έδέξαντο καί έπεκύρωσαν σύμβολον, καί ή καθ’ ημάς άγία καί οικουμενική θεοπνεύστως έπεσφράγισε σύνοδος. Πιστεύομεν είς ένα θεόν . . -1' Ή άγία καί οικουμενική σύνοδος είπεν "Ηρκει μέν είς εντελή τής ορθο­ δόξου πίστεως έπίγνωσίν τε καί βεβαίωσιν τό ευσεβές καί όρθόδοξον τοΰτο τής θείας χάριτος σύμβολον' άλλ’ έπεί ούκ έπαύσατο άρχήθεν τής κακίας ό εφευρέτης, συνεργόν τόν δφιν εύράμενος καί δι’ αύτοϋ τόν ίοβόλον τή άνθρωπεία φύσει προσαγόμενος θάνατον, οϋτω καί νϋν όργανα πρός τήν οικεία1? αύτοϋ βούλησιν εύρηκώς επιτήδεια, Θεόδωρόν φαμεν τόν γενόμενον τής Φαράν έπίσκοπον, Σέργιον, Πύρρον, Παύλον, Πέτρον, τούς γενομένους προέδρους τής βασιλευούσης τούτης πόλεως, έτι δέ καί ‘Ονώριον τόν γενόμενον πάπαν τής πρεσβυτέρας 'Ρώμης2, Κϋρον τόν ’Αλεξάνδρειάς έπισκοπησαντα, Μακά­ ριόν ·τε τόν ’Αντιόχειας προσεχώς γενόμενον πρόεδρον καί Στέφανον τόν tac synodo, quae hic congregata est adversus Theodorum Mopsuestenum, Origenem, Didymum et Evagrium, et scripta Theodoreti ad­ versus duodecim capitula laudabilis Cyrilli, et epistolam quae dicitur Ibae ad Marim Persam scriptam, immutilatas quidem in omnibus pietatis renovans sanctiones, pro­ fanas vero impietatis expellens doctrinas: et id quod est a trecentis decem et octo patribus editum, et dehinc a centum et quinquaginta Deo instituente confirmatum est, quod etiam ceterae sanctae synodi ad extinguendam omnem pestiferam haeresim alacriter susceperunt et confirmaverunt symbolum, et hoc nostrum sanctum et universale a Deo inspiratum consignavit concilium. Credimus in unum Deum . . .* Sanctum et universale concilium dixit: Sufficiebat quidem ad perfectam orthodoxae fidei cognitionem atque confirmationem pium atque ortho­ doxum hoc divinae gratiae symbo­ lum. Sed quoniam non destitit ab exordio adinventor malitiae coope­ ratorem sibi serpentem inveniens, et per eum venenosam humanae na­ turae deferens mortem, ita et nunc organa ad propriam sui voluntatem apta reperiens, Theodorum dicimus qui fuerat episcopus Pharan, Sergium, Pyrrhum, Paulum, Petrum, qui fuerunt huius regiae urbis antistites, insuper et Honorium qui fuit papa antiquae Romae2, et Cyrum qui Alexandriae tenuit episcopatum, Macarium quoque qui nuper fuerat Antiochiae praesul, et Stephanum eius discipulum, non cessavit per 1 Symbolum Nicaenum et deinde symbolum Constant i nopol ita num (v. supra pp. 5, 24). 1 Haec damnatio, cuius rationes actione decimatertia expressae erant (Kirch 1082-1084), magnam famam habuit et multas oppositiones suscitavit, cf. H-L 3/1, 502 et 515-538. 5 ισ 15 2o 25 30 35 40 Third Council of Constantinople — 680-681 ♦ 125 latest of them, which was gathered here against Theodore of Mopsuestia, Origen, Didymus and Evagrius, and the writings of Theodoret against the twelve chapters of the renowned Cyril, and the letter said to have been written by Ibas to Mari the Persian. Reaffirming the divine tenets of piety in all respects unaltered, and banishing the profane teachings of impiety, this holy and univer­ sal synod of ours has also, in its turn, under God’s inspiration, set its seal on the creed which was made out by the 318 fathers and confirmed again with godly prudence by the 150 and which the other holy synods too accepted gladly and ratified for the elimination of all soul-corrupting heresy. We believe in one God ...’ The holy and universal synod said: This pious and orthodox creed of the divine favour was enough for a complete knowledge of the orthodox faith and a complete assurance therein. But since, from the first, the contriver of evil did not rest, finding an accomplice in the serpent and through him bringing upon human nature the poisoned dan of death, so too now he has found instruments suited to his own purpose—namely Theodore, who was bishop of Pharan, Sergius, Pyrrhus, Paul and Peter, who were bishops of this imperial city, and further Honorius, who was pope of elder Rome12, Cyrus, who held the see of Alexandria, and Macarius, who was recently bishop of Antioch, and his disciple Stephen — and has not been idle in raising 1 The Nicene creed and then the creed of Constantinople (see above pp. 5 and 24). 2 This condemnation, the reasons for which were given in the thirteenth session (Kirch 10821084), achieved great notoriety and aroused much opposition, see H-L 3/1, 502 and 515-538. 126 5 10 15 20 25 30 35 40 45 Concilium Cünitanunopobtanum 111 — 680-681 τούτου μαθητήν, ούκ ήργησε δι* αυτών τώ της έκκλησίας πληρώμάτι της πλάνης έπεγείρειν τά σκάν­ δαλα, ένός θελήματος καί μιας ένεργείας έπί τών δύο φύσεων τοϋ ένός της αγίας τριάδος Χριστού τοϋ αληθινού θεού ήμών τώ όρθοδόξςυ λαώ καινοφώνως ένσπείρας τήν αϊρεσιν, τη Άπολλιναρίου, Σεβήρου καί Θεμιστίου τών δυσσεβών φρενοβλαβεϊ κακοδοςία συνάδουσαν, καί τό τέλειον της ένανθρωπήσεως τοϋ αύτοΰ ένός κυρίου ’Ιησού Χριστού τοΰ θεού ήμών άναιρεϊν διά τίνος δολεράς έπινοίας σπουδάσασαν, άθέλητον εντεύθεν καί άνενέργητον τήν νοερώς έψυχωμένην αυτού σάρκα δυσφήμως εΐσάγουσαν. Έξήγειρε τοίνυν Χριστός ό θεός ήμών τόν πιστόν βασιλέα, τόν νέον Δαυίδ, ‘άνδρα κατά τήν έαυτοϋ καρδίαν’1 εύρηκώς- δς ούκ εδωκε, κατά τό γεγραμμένον, ‘ύπνον τοϊς όφθαλμοϊς αύτοϋ, καί τοϊς βλεφάροις αύτοΰ νυσταγμόν’2, έως οτου διά της καθ’ ημάς θεοσυλλεκτου ταύτης καί ίερας όμηγύρεως τό της ορθοδοξίας ηύρε τέλειον κήρυγμα' κατά γάρ την θεόλεκτον φωνήν, ‘όπου είσί δύο ή τρεις έπί τώ έμώ όνόματι συνηγμένοι, έκεϊ είμι έν μέσω αύτών’’. "Ητις παρούσα αγία καί οικουμε­ νική σύνοδος πιστώς δεξαμένη καί ύπτίαις χερσίν άσπασαμένη τήν τε τού άγιωτάτου καί μακαριωτάτου πάπα της πρεσβυτέρας 'Ρώμης Άγάθωνος γενομένην άναφοράν πρός τόν εύσεβέστατον καί πιστότατου ήμών βασιλέα Κωνσταντίνον, τήν άποβαλομένην όνομαστί τούς κηρύζαντας καί διδάξαντας, ώς προδεδήλωται, εν θέλημα καί μία'; ένέργειαν έπί της ένσάρκου οικονομίας Χριστού τού άληθινού θεού ήμών ωσαύτως δέ προσηκαμένη καί τήν έκ της ύπό τόν 1 Ac 13,22. » Ps 131, 4. eos plenitudini ecclesiae erroris scandala suscitare, unius voluntatis et unius operationis in duabus na­ turis unius de sancta Trinitate, Chri­ sti veri Dei nostri, orthodoxae plebi novisone disseminando haeresim, consentaneam insanae ac malitio­ sae sectae impiorum Apollinaris, Severi atque Themistii ; quae et per­ fectionem humanitatis unius eiusdemque domini lesu Christi Dei nostri, molita est per quandam do­ losam adinventionem perimere, per hoc involuntariam et inoperatricem carnem eius, quae intellectualiter animata est, insaniter introducens. Excitavit igitur Christus Deus noster fidelissimum imperatorem novum David, virum secundum cor suum1 inveniens qui non dedit, iuxta quod scriptum est, somnum oculis suis et palpebris suis dormitationem2, donec per hunc nostrum a Deo congrega­ tum sacrumque conventum ipsam rectae fidei reperit perfectam prae­ dicationem; secundum enim a Do­ mino editam vocem, ubi duo vel tres fuerint congregati in nomine meo, ibi sum in medio eorum2. ’ Mt 18, 20. Quae praesens sancta et univer­ salis synodus fideliter suscipiens et expansis manibus amplectens, tam suggestionem quae a sanctissimo ac beatissimo Agathone papa antiquae Romae facta est ad Constantinum piissimum atque fidelissimum no­ strum imperatorem, quae nominatim abiecit eos, qui docuerunt vel praedicaverunt, sicut superius dic­ tum est, unam voluntatem et unam operationem in incarnationis dis­ pensatione domini nostri lesu Chri­ sti veri Dei nostri; adaeque amplexa Third Conned of Constantinople — 680-681 * 126 through them obstacles of error against the full body of the church, sowing with novel speech among the orthodox people the heresy of a single will and a single principle of action in the two natures of the one member of the holy Trinity, Christ our true God, a heresy in harmony with the evil belief, ruinous to the mind, of the impious Apollinarius, Severus and Themistius, and one intent on removing the perfection of the becoming man of the same one lord Jesus Christ our God, through a certain guileful device, leading from there to the blasphe­ mous conclusion that his rationally animate flesh is without a will and a principle of action. Therefore Christ our God has stirred up the faithful emperor, the new David, finding in him a man after bis own heart1, who, as the scripture says, did not allow his eyes sleep or his eyelids drowsing1 until through this holy assembly of ours, brought together by God, he found the perfect proclamation of right belief; for according to the God-spoken saying, Where there are two or three gathered in my name, there am I in their midst*. This same holy and universal synod, here present, faithfully accepts and welcomes with open hands the report of Agatho, most holy and most blessed pope of elder Rome, that came to our most reverend and most faithful emperor Constantine, which rejected by name those who proclaimed and taught, as has been already explained, one will and one principle of action in the incarnate dispensation of Christ our true God; and likewise it approves as well the other 1 Ac 13, 22. 2 Ps 131, 4. 3 Mt 18, 20. 127 Concilium Constantimipobiunum III — 680-6H1 αύτόν άγιώτατον πάπαν ίεράς συν­ όδου τών έκατόν είκοσι πέντε Θεοφι­ λών επισκόπων έτέραν συνοδικήν άναφοράν προς τήν αύτοϋ θεόσοφον γαληνότητα, οίά τε συμφωνούσας τή τε αγία έν Καλχηδόνι συνόδω καί τω τόμω τοϋ πανιέρου καί μακαριωτάτου πάπα τής αύτής πρεσβυτέρας * Ρώμης Λέοντος, τω σταλεντι πρδς Φλαβιανόν τόν έν άγίοις, δν καί στήλην όρθοδοξίας ή τοιαύτη σύνοδος άπεκάλεσεν' έτι μήν καί ταϊς συνοδικαϊς έπιστολαις ταϊς γράφε ίσαις παρά τοϋ μακα­ ρίου Κυρίλλου κατά Νεστορίου τοϋ δυσσεβοΰς καί πρδς τούς τής άνατολής έπισκόπους. Επομένη τε ταϊς τε άγίαις καί οίκουμενικαϊς πέντε συνόδοις, καί τοϊς άγίοις καί έκκρίτοις πατράσι, καί συμφώνως όρίζουσα όμολογεϊ τόν κύριον ήμών Ίησοϋν Χριστόν τόν αληθινόν θεόν ήμών, τόν ένα της άγίας, όμοουσίου καί ζωαρχικής τριάδος τέλειον έν θεότητι καί τέλειον τόν αύτόν έν άνθρωπότητι- θεόν άληθώς καί άνθρωπον άληθώς τόν αύτόν έκ ψυχής λογικής καί σώματος· όμοούσιον τω πατρί κατά τήν θεότητα καί όμοούσιον ήμϊν τόν αύτόν κατά τήν άνθρωπότητα- κατά πάντα δμοιον ήμϊν χωρίς άμαρτίας1' τόν πρό αίώνων μέν έκ τοϋ πατρός γεννηθέντα κατά τήν θεότητα, έπ’ έσχάτων δέ τών ήμερων τόν αύτόν δι’ ήμϊς καί διά τήν ήμετέραν σωτηρίαν έκ πνεύ­ ματος άγίου καί Μαρίας τής παρ­ θένου, τής κυρίως καί κατά άλήθειαν Θεοτόκου, κατά τήν άνθρωπότητα’ ένα καί τόν αύτόν Χριστόν, υίόν, κύριον, μονογενή, έν δύο φύσεσιν άσυγχύτως, άτρέπτως, άχωρίστως, άδιαιρέτως γνωριζόμενου' ούδαμοϋ τής τών φύσεων διαφοράς άνηρημένης διά τήν ένωσιν, σωζομένης δέ μάλλον 1 Cf. Hcb 4,15. est et alteram synoclalem suggestio­ nem, quae missa est a sacro con­ cilio quod est sub eodem sanctissi­ mo papa centum viginti quinque Deo amabilium episcoporum, ad s eius a Deo instructam tranquilli­ tatem, utpote consonantes sancto Chalcedonensi concilio et tomo sanctissimi ac beatissimi papae eiusdem antiquae Romae Leonis, io qui directus est ad sanctum Flavia­ num, quem et columnam rectae fidei huiusmodi synodus appellavit; ad haec et synodicis epistolis, quae scriptae sunt a beato Cyrillo adver­ is sus impium Nestorium, et ad orien­ tales episcopos. Assecuti quoque sancta quinque universalia concilia et sanctos atque probabiles patres, consonanterque 20 definiens confitetur, dominum no­ strum lesum Christum verum Deum nostrum, unum de sancta et consub­ stantiali et vitae originem praebente Trinitate, perfectum in deitate et 25 perfectum eundem in humanitate, Deum vere et hominem vere, eun­ dem ex anima rationali et corpo­ re; consubstantialem Patri secun­ dum deitatem, et consubstantialem 30 nobis secundum humanitatem, per omnia similem nobis absque pecca­ to1, ante saecula quidem ex Patre ge­ nitum secundum deitatem, in ulti­ mis diebus autem eundem propter 35 nos et propter nostram salutem de Spiritu sancto et Maria virgine pro­ prie et veraciter Dei genitrice se­ cundum humanitatem, unum eun­ demque Christum Filium Dei uni­ 40 genitum, in duabus naturis incon­ fuse, inconvertibiliter, inseparabi­ liter, indivise cognoscendum, nus­ quam extincta harum naturarum differentia propter unitionem, salva- Third Council of Constantinople— 680-681 ★ 127 synodal report to his God-taught serenity, from the synod of 125 bishops dear to God meeting under the same most holy pope, as according with the holy synod at Chalcedon and with the Tome of the all-holy and most blessed Leo, pope of the same elder Rome, which was sent to Flavian, who is among the saints, and which that synod called a pillar of right belief, and furthermore with the synodal letters written by the blessed Cyril against the impious Nestorius and to the bishops of the east. Following the five holy and universal synods and the holy and accepted fathers, and defining in unison, it professes our lord Jesus Christ our true God, one of the holy Trinity, which is of one same being and is the source of life, to be perfect in divinity and perfect in humanity, the same truly God and truly man, of a rational soul and a body; consubstantial with the Father as regards his divinity, and the same consubstantial with us as regards his humanity; like us in all respects except for sin1 ; begotten before the ages from the Father as regards his divinity, and in the last days the same for us and for our salvation from the holy Spirit and the virgin Mary, who is properly and truly called mother of God, as regards his humanity; one and the same Christ, Son, Lord, only-begotten, acknowledged in two natures which undergo no confusion, no change, no separation, no division; at no point was the difference between the natures taken away through the union, but rather the property of both natures is preserved 1 See Heb 4, 15. 128 5 10 15 20 25 30 35 40 Concilium Cona.intinopolitanum 111 — 6S0-6Ü1 της ίδιότητος έκατέρας φύσεως, καί είς έν πρόσωπον καί μίαν ύπόστασιν συντρεχούσης' ούκ είς δύο πρόσωπα μεριζόμενον ή διαιρούμενον, άλλ’ ένα καί τόν αύτόν υίόν μονογενή, θεού λόγον, κύριον Ίησοϋν Χριστόν, καθάπερ άνωθεν οι προφήται περί αύτοΰ, καί αύτός ήμας ’ Ιησούς ό Χριστός έξεπαίδευσε, καί τό τών αγίων πατέρων ήμϊν παραδέδωκε σύμβολον. Καί δύο φυσικός θελήσεις ήτοι θελήματα έν αύτώ, καί δύο φυσικός ένεργείας άδιαιρέτως, άτρέπτως, άμερίστως, άσυγχύτως κατά τήν τών άγιων πατέρων διδασκαλίαν ωσαύτως κηρύττομεν. Καί δύο μέν φυσικά θελήματα ούχ ύπεναντία, μή γένοιτο, καθώς οι άσεβεϊς έφησαν αίρετικοί, άλλ’ έπόμενον τό ανθρώπινον αύτοΰ θέλημα καί μή άντιπίπτον ή άντιπαλαΐον, μάλλον μέν ούν καί ύποτασσόμενον τώ θείω αύτοΰ καί πανσθενεΐ θελήματν έδει γάρ τό τής σαρκός θέλημα κινηθήναι, ύποταγήναι δέ τώ θελήματι τώ θεϊκώ, κατά τόν πάνσο­ φον ’Αθανάσιον1, ώσπερ γάρ ή αύτοΰ σάρξ σάρξ τοΰ θεοΰ λόγου λέγεται καί έστιν, οΰτω καί τό φυσικόν τής σαρκός αύτοΰ θέλημα ίδιον τοΰ θεοΰ λόγου λέγεται καί έστι, καθά φησιν αύτός' δτι ‘καταβέβηκα έκ τοΰ ούρανοΰ, ούχ ίνα ποιώ τό θέλημα τό έμόν, άλλά τό θέλημα τοΰ πέμψαντός με πατρός’2' ίδιον λέγων θέλημα αύτοΰ τό τής σαρκός, έπεί καί ή σάρξ Ιδία αύτοΰ γέγονεν' δν γάρ τρόπον ή παναγία καί άμωμος έψυχωμένη αύτοΰ σάρξ θεωθεΐσα ούκ άνηρέθη, άλλ’ έν τώ Ιδίω αύτής δρω τε καί λόγω διέμεινεν, οΰτω καί τό ανθρώ­ πινον αύτοΰ θέλημα θεωθέν ούκ άνηρέθη, σέσωσται δέ μάλλον, κατά τόν θεολόγον Γρηγόριον λέγοντα' taque magis proprietate utriusque naturae, et in unam personam et in unam subsistentiam concurrente, non in duas personas partitum vel divisum, sed unum eundemque unigenitum Filium Deum Verbum dominum lesum Christum, iuxta quod olim prophetae de eo et ipse nos dominus lesus Christus erudi­ vit, et sanctorum patrum nobis tra­ didit symbolum. Et duas naturales voluntates in eo, et duas naturales operationes indivise, inconvertibiliter, insepara­ biliter, inconfuse secundum sanc­ torum patrum doctrinam adaeque praedicamus; et duas naturales vo­ luntates non contrarias, absit, iuxta quod impii asseruerunt haeretici, sed sequentem eius humanam vo­ luntatem, et non resistentem vel re­ luctantem, sed potius subiectam divinae eius atque omnipotenti voluntati. Oportebat enim carnis voluntatem moveri, subiici vero voluntati divinae, iuxta sapientissimum Athanasium1; sicut enim eius caro, caro Dei Verbi dicitur et est, ita et naturalis carnis eius voluntas propria Dei Verbi dicitur et est, sicut ipse ait: Quia descendi de caelo, non ut faciam voluntatem meam, sed eius qui misit me Patris2, suam pro­ priam dicens voluntatem, quae erat camis eius. Quemadmodum enim sanctissima atque immaculata ani­ mata eius caro deificata non est perempta, sed in proprio sui statu et ratione permansit, ita et humana eius voluntas deificata, non est perempta, salvata est autem magis secundum deiloquum Gregorium dicentem: „Nam illius velle, quod in Salvatore intelligitur, non est contrarium Deo 1 Athanasius, in illud „Nunc anima mea turbata est“ (tractatus deperditus) cf. PG 25, XXVII. 1 Io 6, 38. Third Council of Constantinople — 680-68! * 128 and comes together into a single subsistent being; he is not parted or divided into two persons, but is one and the same only-begotten Son, Word of God, lord Jesus Christ, just as the prophets taught from the beginning about him, and as Jesus the Christ himself instructed us, and as the creed of the holy fathers handed it down to us. And we proclaim equally two natural volitions or wills in him and two natural principles of action which undergo no division, no change, no partition, no confusion, in accordance with the teaching of the holy fathers. And the two natural wills not in opposition, as the impious heretics said, far from it, but his human will following, and not resisting or struggling, rather in fact subject to his divine and all powerful will. For the will of the flesh had to be moved, and yet to be subjected to the divine will, according to the most wise Athanasius1. For just as his flesh is said to be and is flesh of the Word of God, so too the natural will of his flesh is said to and does belong to the Word of God, just as he says himself: I have come down from heaven, not to do my own will, but the will of the Father who sent me2, calling his own will that of his flesh, since his flesh too became his own. For in the same way that his all holy and blameless animate flesh was not destroyed in being made divine but remained in its own limit and category, so his human will as well was not destroyed by being made divine, but rather was preserved, according to the theologian Gregory, who says: “For his willing, 1 Athanasius on the text “now my spirit is troubled” (a lost tract), see PG 25, XXVII. 2 Jn 6, 38. 129 Concilium Constantinopolttannm Ill — 6S0-6SI ‘ το γάρ εκείνου, θέλειν τοϋ κατά τόν deincatum totum/41 Duas vero naσωτήρα νοούμενου ούδέ ύπεναντίον turales operationes indivise, inconθεώ, θεωθέν δλον.’1 Δύο δέ φυσικάς vertibiliter, inconfuse, inseparabi­ ένεργείας άδιαιρέτως, άτρέπτως, liter in eodem domino nostro lesu άμερίστως, άσυγχύτως έν αύτώ τω Christo vero Deo nostro asserimus, 5 κυρίω ήμών Ίησοϋ Χριστώ τω hoc est divinam operationem et hu­ άληθινώ θεώ ημών δοξάζομεν, του- manam operationem, secundum di­ τέστι θείαν ένέργειαν καί άνθρωπίνην vinum praedicatorem Leonem, aper­ ενέργειαν, κατά τόν θεηγόρον Λέοντα tissime asserentem : ,, Agit enim utra­ τρανέστατα φάσκόντα’ ‘ ενεργεί γάρ que forma cum alterius communio- 10 έκατέρα μορφή μετά της θατέρου ne quod proprium est, Verbo scili­ κοινωνίας δπερ ίδιον έσχηκε, τοϋ μέν cet operante quod Verbi est et carne λόγου κατεργαζομένου τοϋτο, δπερ exsequente quod carnis est.“2 Nec έστί τοϋ λόγου, τοϋ δέ σώματος enim profecto unam dabimus na­ έκτελοϋντος άπερ έστί τοϋ σώματος.’2 turalem operationem Dei et crea- is Ού γάρ δήπου μίαν δώσομεν φυσικήν turae, ut neque quod creatum est τήν ένέργειαν θεοΰ καί ποιήματος, in divinam educamus essentiam, ΐνα μήτε τό ποιηθέν εις τήν Θείαν neque quod eximium est divinae άναγάγωμεν ούσίαν, μήτε μήν της naturae ad competentem creaturae θείας φύσεως τό έξαίρετον εις τόν locum deliciamus. Unius enim eius- 20 τοίς γεννητοϊς πρέποντα καταγάγω- demque tam miracula, quamque μεν τόπον' ένός γάρ καί τοϋ αύτοΰ passiones cognoscimus secundum τά τε θαύματα καί τά πάθη γιν,ώ- aliud et aliud earum ex quibus est σκομεν κατ’ άλλο καί άλλο τών ές ών naturarum et in quibus habet esse, έστι φύσεων καί έν αίς τό είναι έχει, ■sicut admirabilis inquit Cyrillus. 25 ώς ό θεσπέσιος εφησε Κύριλλος. Πάν- Undique igitur inconfusum atque τοθεν γοϋν τό άσύγχυτον καί αδιαίρε­ indivisum conservantes, brevi voce τον φυλάττοντες, συντόμω φωνή τό cuncta proferimus: unum sanctae παν έξαγγέλλομεν" ένα της αγίας Trinitatis, et post incarnationem τριάδος καί μετά τήν σάρκωσιν τόν dominum nostrum lesum Christum w κύριον ήμών Ίησοϋν Χριστόν τόν verum Deum nostrum esse creden­ άληθινόν θεόν ήμών είναι πιστεύοντες, tes, asserimus duas eius esse naturas φαμέν δύο αύτού τάς φύσεις έν τή in una eius radiantes subsistentia, in μια αύτοϋ διαλαμπούσας ύποστάσει, qua tam miracula quamque passio­ έν ή τά τε θαύματα καί τά παθήματα nes per omnem sui dispensativam 35 δι’ δλης αύτοΰ τής οικονομικής conversationem, non per phanta­ αναστροφής ού κατά φαντασίαν, siam, sed veraciter demonstravit, άλλά άληθώς έπεδείξατο, τής φυσικής ob naturalem differentiam in eadem έν αύτή τή μια ύποστάσει διαφοράς una subsistentia cognoscendam, γνωριζομένης τω μετά τής θατέρου dum cum alterius communione <0 κοινωνίας έκατέραν φύσιν θέλειν τε utraque natura indivise et inconfuse καί ένεργεΐν τά ίδια’ καθ’ δν δή λόγον propria vellet atque operaretur; καί δύο φυσικά θελήματά τε καί iuxta quam rationem et duas natu­ ένεργείας δοξάζομεν προς σωτηρίαν rales voluntates et operationes con1 Gregorius Naz., Oratio XXX, 12 (PG 36, 117). 1 Leo I, Tomus ad Flavianum (Msi 5,1375-1378). Third Council of Constantinople — 680-681 * 129 when he is considered as saviour, is not in opposition to God, being made divine in its entirety.”1 And we hold there to be two natural principles of action in the same Jesus Christ our lord and true God, which undergo no division, no change, no partition, no confusion, that is, a divine principle of action and a human principle of action, according to the godly-speaking Leo, who says most clearly: “For each form does in a communion with the other that activity which it possesses as its own, the Word working that which is the Word’s and the body accomplishing the things that are the body’s”.2 For of course we will not grant the existence of only a single natural principle of action of both God and creature, lest we raise what is made to the level of divine being, or indeed reduce what is most specifically proper to the divine nature to a level befitting creatures ; for we acknowledge that the miracles and the sufferings are of one and the same, according to one or the other of the two natures out of which he is and in which he has his being, as the admirable Cyril said. Therefore, protecting on all sides the “no confusion” and “no division”, we announce the whole in these brief words: Believing our lord Jesus Christ, even after his incarnation, to be one of the holy Trinity and our true God, we say that he has two natures shining forth in his one subsistence in which he demonstrated the miracles and the sufferings throughout his entire providential dwelling here, not in appearance but in truth, the difference of the natures being made known in the same one subsistence in that each nature wills and performs the things that are proper to it in a commun­ ion with the other; then in accord with this reasoning we hold that two natural 1 Gregory of Nazianzen, Oratio XXX (Oration 30), 12 (PG 36, 117). 2 Leo I, Tomus ad Flavianum (Tome to Flavian) (Msi 5, 1375—1378; see above p, 79). 130 s ίο 15 20 Concilium Constantinopohianum 111 — 6S0-681 τοϋ ανθρωπίνου γένους καταλλήλως συντρέχοντα. Τούτων τοίνυν μετά πάσης πανταχόθεν άκριβείας τε καί έμμελείας παρ’ ήμών διατυπωθέντων, όρίζομεν έτέραν πίστιν μηδενί έξεϊναι προφέρειν, ήγουν συγγράφειν ή συντιθέναι ή φρονεϊν ή διδάσκειν έτέρους· τούς δέ τολμώντας ή συντιθέναι ’ πίστιν έτέραν ή προκομίζειν ή διδάσκειν ή παραδιδόναι έτερον σύμβολον τοϊς έθέλουσιν έπιστρέφειν εις έπίγνωσιν της αληθείας έξ έλληνισμοϋ ή έξ ιουδαϊσμού ή γοΰν έξ αίρέσεως οίασοϋν, ή καινοφωνίαν, ήτοι λέξεως έφεύρεσιν πρός ανατροπήν είσάγειν τών νυνί παρ’ ήμών διορισθέντων* τούτους, εί μέν επίσκοποι εϊεν ή κληρικοί, άλλοτρίους είναι τούς έπισκόπους τής έπισκοπής καί τούς κλη­ ρικούς τοϋ κλήρου- εί δέ μονάζοντες εϊεν ή λαϊκοί, άναθεματίζεσθαι αύτοΰς. litemur, ad salutem humani generis convenienter in eo concurrentes. His igitur cum omni undique cau­ tela atque diligentia a nobis forma­ tis, definimus aliam fidem nulli licere proferre aut conscribere, componereve aut saperc, ^el etiam aliter do­ cere. Qui vero praesumpserint fidem alteram componere vel proferre vel docere vel tradere aliud symbolum volentibus converti ad agnitionem veritatis ex gentilitate vel ludaismo aut ex qualibet haeresi; aut qui no­ vitatem vocis vel dictionis adinven­ tionem ad subversionem eorum quae nunc a nobis determinata sunt introducere; hos si quidem episcopi fuerint aut clerici, alienos esse, epi­ scopos quidem ab episcopatu, cleri­ cos vero a clero ; sin autem monachi fuerint, vel laici, etiam anathemati­ zari eos. Third Council of Constantinople — 680-681 * 130 wills and principles of action meet in correspondence for the salvation of the human race. So now that these points have been formulated by us with all precision in every respect and with all care, we definitely state that it is not allowable for anyone to produce another faith, that is, to write or to compose or to consider or to teach others; those who dare to compose another faith, or to support or to teach or to hand on another creed to those who wish to turn to knowledge of the truth, whether from Hellenism or Judaism or indeed from any heresy whatsoev­ er, or to introduce novelty of speech, that is, invention of terms, so as to overturn what has now been defined by us, such persons, if they are bishops or clerics, are deprived of their episcopacy or clerical rank, and if they are monks or lay folk they are excommunicated. Nicaea II 787 INTRODUCTION A recommendation to summon an ecumenical council, in order to correct the iconoclast heretics1*,had been addressed to Empress Irene, then acting as regent for her son Emperor Constantine VI (780-797) who was still a minor, both by Patriarch Paul IV of Constantinople (who had repented of his earlier iconoclast views) before his abdication from the see in 784 and by his successor as patriarch, Tarasius. The aim was to unite the church and to condemn the decrees passed by the council of 338 bishops held at Hiereia and St Mary of Blachernae in 754*. The convocation of the council was announced to Pope Hadrian I (772-795) in a letter of Constantine VI and Irene, dated 29 August 7843. They urged him either to attend in person or to send legates. Patriarch Tarasius sent the same message in synodal letters to the pope and the three eastern patriarchs45. Pope Hadrian I gave his approval for the convocation of the council, stipulating various conditions, and sent as his legates the archpriest Peter and Peter, abbot of the Greek monastery of St Sabas in Rome. The council, which was summoned by an imperial edict in the summer of 786, met for the first time on 1 August 786, in the presence of Emperor Constantine and Empress Irene. When the proceedings were interrupted by the violent entry of iconoclast soldiers, faithful to the memory of Emperor Constantine V (741— 775), the council was adjourned until the arrival of a reliable army under Staurakios. It assembled again at Nicaea on 24 September 787, the papal legates having been recalled from Sicily. After the bishops suspected of heresy had been admitted, 263 fathers embraced the doctrine concerning the cult of sacred images as explained in the letters of Pope Hadrian I, which were read out at the second session. The question of the intercession of saints was dealt with in the fourth session. Once all these matters had been approved, a doctrinal definition was decreed at the seventh session3. At the eighth and last session, which was held at the request of Constantine and Irene in the Magnaura palace in Constantinople, the definition was again decreed and proclaimed and 22 canons were read out. The papal legates presided over the council and were the first to sign the acts; but in reality it was Patriarch Tarasius who presided, and it was he, at the command of the 1 See G. Ostrogorsky, Studien zur Geschichte des byz. Bilderstreites, Breslau 1929; E. J. Martin, A History of the Iconoclastic Controversy, London 1930; Δ. A. Ζακυθηνός, Σκέψβις τινές -epi βϊκοΐ’ομαχάις, ’Ευχαριστήριον (Mélanges A. Alibizatos), Athens 1958, 90-102; G. Dumeige, Nicée II, Paris 1978, 17-98. ’ Sec H-L 3, 693-704; Grumel 345. 5 Sec Dôlger 341 and 343. 4 See Grumel 351 and 352. 5 For this definition (see below pp. 133-138) we have used the edition in Msi (13, 373-380), together with the subsequent anathemas (ibid., 415-416) which were promulgated in the 8th session. 132 Second Council ofNicaea — 787 council, who informed Pope Hadrian I about it: “the occasion when the letters of your fraternal holiness were read out and all acclaimed them”6. Pope Hadrian I wrote no letter in reply, yet the defence he made of the council in 794 against Charlemagne show’s that he accepted what the council had decreed, and that he had sent no acknowledgement because the concessions which he had requested in his letter of 26 October 785 to Constantine and Irene had not been granted to him, especially concerning the restoration of the papacy’s patrimony to the state at which it had been prior to 731, that is, before Illyricum had been confiscated by the emperor Leo III8. Emperor Constantine VI and his mother Irene signed the acts of the council but it is unclear whether or not they promulgated a decree on the matter. The translation is from the Greek text, since this is the more authoritative version. BIBLIOGRAPHY: H-L 3, 741-798; Percival 521-587; RE 14 (1904) 18-20; DThC 11 (1931) 417-441; LThK 7 (-’1962 ) 964-965; NCE 10 (1967) 434-435; HC 3 (1980) 32-36; J. Mendham, The Seventh General Council, London 1850; L. Bréhier, La querelle des images, Paris ’1924; G. Ostrogorsky, Rom und Byzanz im Kampfe um die Bilderverehrung, Semi­ narium Kondakovianum 6 (1933) 73-87; E. Hammerschmidt, Erne Definition von "Hyposta­ sis" und "Ousta" wârend des VI/. allg. Konzils, Ostkirchliche Studien 5 (1956) 52-55; P. Van den Ven, La patristique et Thagtographie au concile de Nicée de 787, Byzantion 25-27 (19551957) 325-362; L. Breyer, Bdderstreit und Arabersturm in Byzanz: Das 8. Jahrhundert a us der Weltchronik des Theophanes, Byzaminische Geschichtsschreiber 6, Graz 1957; G. Dumeige, .Virée II, Histoire des conciles 4, Paris 1978. J. Hussey, The Orthodox Church in the Byzan­ tine Empire, Oxford 1986, 44-50. 6 Msi 13, 460. 7 See Jaffé 2483. 8 See Dôlger 301. TEXT AND TRANSLATION Canahuni 133 ll — 787 [Terminus] Γύρος] Ή άγια μεγάλη και οικουμενική σύνοΧος, ή κατά Οεοϋ χάριν καί θέσπισμα τών ευσεβών και φιλοχρίστων ήμών βασιλέων Κωνσταντίνου καί Είρήνης της αύτοΰ μητρός συναθροισθεϊσα τό δεύτερον έν τη Νικαέων λαμπρά μητροπόλει της ΒιΟυνών έπαρχίας, έν τη αγία τοΰ Οεοϋ εκκλη­ σία τη έπονομαζομένη Σοφία, άκολουθήσασα τη παραδόσει της καθολικής έκκλησίας, ώρισε τά ύποτεταγμένα. ‘Ο τό φώς της αύτοΰ έπιγνωσεως ήμϊν χαρισάμενος, καί τοΰ σκότους τής είδωλικής μανίας ήμάς λυτρωσάμενος, Χριστός ό θεός ήμών, νυμφευσάμενος τήν αγίαν αύτοΰ καθολικήν έκκλησίαν * μή ίχουσαν σπίλον ή £υτίδα ταύτην έπηγγείλατο διαφυλάττεσθαι, τοϊς τε άγίοις αύτοΰ μαθηταϊς διεβεβαιοΰτο λχγων- * μεθ’ ύμών είμι πάσας τάς ημέρας έως τής συντελείας τοΰ αίώνος ’2· ταύτην δέ τήν έπαγγελίαν ού μόνον αύτοϊς έχαρίσατο, άλλά καί ήμϊν τοϊς δι’ αύτών πιστεύσασιν εις τό όνομα αύ­ τοΰ3. Τής ούν δωρεάς ταύτης άλογησαντές τινες, ώς ύπό τοΰ άπατεώνος έχθροΰ άναπτερούμενοι έξέστησαν τοΰ ορθοΰ λόγου, καί τη παραδόσει τής καθολικής έκκλησίας άντιταξάμενοι, πρός τήν σύνεσιν τής άληθείας διήμαρτον καί ώς φησιν ό παροιμιακός λόγος, τούς άξονας τοΰ Ιδιου γεωργίου πεπλάνηνται καί συνήξαν χερσίν ακαρ­ πίαν- ότι τών Ιερών αναθημάτων τήν Οεοπρεπή εύκοσμίαν διαβάλλειν τετολμήκασιν, Ιερείς μέν λεγόμενοι, μή οντες δέ- περί ών ό θεός διά τής προ­ φητείας βοά- ‘Ποιμένες πολλοί διέφθειραν τόν άμπελώνα μου, έμόλ.υναν τήν μερίδα μου’4- άνιέροις γάρ έπακολουθήσαντες άνδράσι, ταϊς Ιδίαις φρεσί πειθομένοις, κατηγόρησαν τής 1 Eph 5,27. 1 Mt 28, 20. Sancta magna ac universalis syno­ dus, quae per Dei gratiam et sanc­ torum piorum et Christianorum im­ peratorum Constantini et Irenae ma­ s tris cius congregata est secundo in Nicaenorum clara metropoli Bithynensium provinciae in sancta Dei ecclesia, quae cognominatur Sophia, sectata traditionem catholicae eccle­ 10 siae, definivit inferius ordinata. Qui lucem agnitionis suae nobis donavit et a tenebris idolorum et insania nos redemit, Christus scili­ cet Deus noster, desponsata sibi sancta sua catholica ecclesia non habente maculam seu rugam1, hanc se conservaturum promisit; sanctisque discipulis suis asseverabat dicens: 15 20 vobiscum sum omnibus diebus usque ad consummationem saeculi2. Porro hanc repromissionem non solum illis do­ navit, sed et nobis qui per eos cre­ didimus in nomine ipsius3. Ergo donum hoc quidam non cogitantes, a versuto inimico volatici quodam­ modo facti, a recta ratione cecide­ runt; traditioni etiam catholicae ecclesiae resultantes intellectu veri­ tatis frustrati sunt; et, ut ait pro­ verbialis sermo, in axe agricola­ tionis suae erraverunt et college­ runt manibus suis sterilitatem, quia sacrorum monumentorum Deo de­ cibili ornamento detrahere prae­ sumpserunt, cum sacerdotes qui­ dem dicerentur, non essent autem; de quibus Deus per prophetam clamat: Pastores multi corruperunt vi­ neam meam, contaminaverunt portionem meam*. Sceleratos quippe secuti viros sensibus suis pellectos, calumniati sunt sanctam Christi Dei nostri 1 Cf. Io 17, 20. 4 Ir 12,10. 30 35 40 Second Council of Nicaea — 787 * 133 [Definition] The holy, great and universal synod, by the grace of God and by order of our pious and Christ-loving emperor and empress, Constantine and his mother Irene, assembled for the second time in the famous metropolis of the Nicaeans in the province of the Bithynians, in the holy church of God named after Wisdom, following the tradition of the catholic church, has decreed what is here laid down. The one who granted us the light of recognizing him, the one who redeemed us from the darkness of idolatrous insanity, Christ our God, when he took for his bride his holy catholic church, having no blemish or wrinkle', promised he would guard her and assured his holy disciples saying, lam with you every day until the consummation of this age2. This promise however he made not only to them but also to us, who thanks to them have come to believe in his name3. To this gracious offer some people paid no attention; being hoodwinked by the treacherous foe they abandoned the true line of reasoning, and setting them­ selves against the tradition of the catholic church they faltered in their grasp of the truth. As the proverbial saying puts it, they turned askew the axles of their farm carts and gathered no harvest in their hands. Indeed they had the effrontery to criticise the beauty pleasing to God established in the holy monuments; they were priests in name, but not in reality. They were those of whom God calls out by prophecy, Many pastors have destroyed my vine, they have defiled my portion*. For they followed unholy men and trusting to their own frenzies they 1 Eph 5, 27. 2 Mt 28, 20. 3 See Jn 17,20. 4 Jer 12, 10. 134 Canalium Nicaenum Π — 787 άρμοσθείσης Χριστώ τώ Οεώ άγιας αύτοϋ εκκλησίας, καί *άνά μέσον άγιου και βέβηλου ού διέστειλαν’1, την εικόνα τοϋ κυρίου καί τών άγίων & αύτοϋ όμοίως τοΐς ξοάνοις τών σατα­ νικών ειδώλων όνομάσαντες. Διό μή φέρων ύπό τοιαύτης λύμης διαφθειρόμενον τό ύπήκοον ό δεσπό­ της θεός, ημάς τούς άπανταχοϋ της ίο ίερωσύνης άρχηγούς τή αύτοϋ εύδοκία συνεκάλεσε, θείω ζήλω καί επινεύσει Κωνσταντίνου καί Ειρήνης τών πιστό­ τατων ήμών βασιλέων, όπως ή ένθεος παράδοσις της καθολικής έκκλησίας 15 κοινή ψήφω άπολάβη τό κύρος. Μετά πάσης τοίνυν άκριβείας έρευνήσαντές τε και διασκεψάμενοι, καί τώ σκοπώ της άληθεϊας άκολουθήσαντες, ούδέν άφαιροΰμεν, ούδέν προστίθεμεν, άλλα πάντα τά της καθολικής εκκλησίας αμείωτα διαφυλάττομεν" καί έπόμενοι ταΐς άγίαις οίκουμενικαΐς έξ συνόδοις, πρώτα μέν τή έν τή λαμπρά Νικαέων μητροπόλει συναθροισθείση, 25 έτι γε μήν καί τή μετ’ αύτήν έν τή θεοφυλάκτω βασιλίδι πόλεί" Πιστεύομεν είς ένα θεόν . . .2 Βδελυσσόμεθα δέ καί άναθεματίζομεν “Άρειον καί τούς αύτω σύμφρονας καί κοινωνούς τής μανιώδους αύτοϋ κακοδοξίας· Μακεδονίαν τε καί τούς περί αύτόν καλώς όνομασθέντας πνευματομάχους’ όμολογοϋμεν δέ καί τήν δέσποιναν ήμών τήν άγίαν Μα­ 35 ρίαν κυρίως καί άληθώς Θεοτόκον, ώς τεκοϋσαν σαρκί τόν ένα τής τριάδος Χριστόν τόν θεόν ήμών, καθά καί ή έν Έφέσω τό πρότερον έδογμάτισε σύνοδος, καί τόν άσεβή Νεστόριον 40 καί τούς άμφ’ αύτόν, ώς προσωπικήν δυάδα είσάγοντας, τής έκκλησίας έξώθησε. Σύν τούτοις δέ καί τάς δύο φύσεις όμολογοϋμεν τοΰ σαρκωθέντος δι’ ημάς έκ τής άχράντου Θεοτόκου καί άειπαρθένου Μαρίας, τέλειον αύ1 Ez 22, 26. ecclesiam, quae ipsi est desponsata, et inter sanctum et profaman non di­ stinxerunt1, imaginem Domini et sanctorum eius similiter ut statuas diabolicorum idolorum nominantes. Propter quod dominus Deus non ferens intueri ab huiusmodi peste corrumpi subditos suos, nos sacer­ dotii principes beneplacito suo un­ dique convocavit divino zelo fer­ ventes et nutu Constantini et Irenae imperatorum nostrorum adductos; quatenus deifica catholicae ecclesiae traditio communi decreto recipiat firmitatem. Igitur cum omni dili­ gentia perscrutantes et discutientes et intentionem veritatis sectantes, nihil adimimus, nihil addimus, sed omnia quae catholicae sunt eccle­ siae immaculata servamus; et se­ quentes sancta sex universalia con­ cilia, in primis quod in splendida Nicaena metropoli convenit, adhuc etiam et quod post in divinitus con­ servanda regia urbe collectum est. Credimus in unum Deum . . .2 Abominamur autem et anathema­ tizamus Arium et consentaneos et communicatores vesanae opinionis eius; Macedoniumque et eos qui iuxta ipsum bene pneumatomachi nominati sunt. Confitemur autem et dominam nostram sanctam Mari­ am proprie ac veraciter Dei geni­ tricem, quoniam peperit carne unum ex sancta Trinitate, Christum vide­ licet Deum nostrum, secundum quod et Ephesinum prius dogmati­ zavit concilium quod impium Ne­ storium cum collegis suis, tanquam personalem dualitatem introducen­ tem, ab ecclesia pepulit. Cum his autem et duas naturas confitemur eius qui incarnatus est propter nos 5 Sequitur symbolum Nicaeno-Constantinopolitanum (v. supra p. 24). Second Council of Nicaea — 787 * 134 calumniated the holy church, which Christ our God has espoused to himself, and they failed to distinguish the holy from the profane', asserting that the icons of our Lord and of his saints were no different from the wooden images of satanic idols. Therefore the Lord God, not bearing that what was subject to him should be destroyed by such a corruption, has by his good pleasure summoned us together through the divine diligence and decision of Constantine and Irene, our faithful emperor and empress, we who are those responsible for the priesthood every­ where, in order that the divinely inspired tradition of the catholic church should receive confirmation by a public decree. So having made investigation with all accuracy and having taken counsel, setting for our aim the truth, we neither diminish nor augment, but simply guard intact all that pertains to the catholic church. Thus, following the six holy universal synods, in the first place that assembled in the famous metropolis of the Nicaeans, and then that held after it in the imperial, God-guarded city: We believe in one God .. .12 We abominate and anathematize Arius and those who think like him and share in his mad error; also Macedonius and those with him, properly called the Pneumatomachi; we also confess our Lady, the holy Mary, to be really and truly the God-bearer, because she gave birth in the flesh to Christ, one of the Trinity, our God, just as the first synod at Ephesus decreed; it also expelled from the church Nestorius and those with him, because they were introducing a duality of persons. Along with these synods, we also confess the two natures of the one who became incarnate for our sake from the God-bearer without blemish, Mary 1 Ez 22, 26. 2 There follows the Nicene-Constantinopolitan creed (see above p. 24). 135 Concilium Nicaenum II — 787 τόν θεόν καί τέλειον άνθρωπον γινώσκοντες, ώς καί ή έν Καλχηδόνι σύνο­ δος έζεφώνησεν, Εύτυχή καί Διόσκορον δυσφημήσαντας της θείας αύλής έςελάσασα· συνυποβάλλοντας αύτοϊς Σεβήρον, Πέτρον καί τήν πολυβλάσφημον αύτών άλληλόπλοκον σειράν, μεθ’ ών καί τά Ώριγένους, Εύαγρίου τε καί Διδύμου μυθεύματα άναθεματίζομεν, ώς καί ή έν Κωνσταντινουπόλει συγκροτηθεΐσα πέμπτη σύνοδος. Εϊτά τε καί δύο θελήματα καί ένεργείας κατά τε τήν τών φύσεων Ιδιότητα έπί Χρι­ στού κηρύττομεν, καθ’ δν τρόπον καί ή έν Κωνσταντινουπόλει έκτη σύνοδος έξεβόησεν, άποκηρύξασα Σέργιον, ‘Ονώριον, Κϋρον, Πύρρον, Μακάριον, τούς αθέλητους της εύσεβείας, καί τούς τούτων όμόφρονας, Καί συνελόντες φαμέν άπάσας τάς έκκλησιαστικάς έγγράφως ή άγράφως τεθεσπισμένας ήμΐν παραδόσεις άκαινοτομήτους φυλάττομεν. ΤΩν μία έστί καί ή της εικονικής άναζωγραφήσεως έκτύπωσις, ώς τή Ιστορία τοϋ ευαγγελικού κηρύγματος συνάδουσα, πρός πίστωσιν της άληθείας καί ού κατά φαν­ τασίαν της θεού λόγου ένανθρωπήσεως, καί εις όμοίαν λυσιτέλειαν ήμΐν χρησιμεύουσα- τά γάρ άλλήλων δηλω­ τικά άναμφιβόλως καί τάς άλλήλων έχουσιν έμφάσεις. ex intemerata Dei genitrice semper virgine Maria, perfectum eum Deum et perfectum hominem cognoscen­ tes, quemadmodum et Chalcedodonensis synodus promulgavit, Eutychetem et Dioscorum blasphe­ mantes a divino atrio abigens; con­ ferentes cum illis pariter Severum, Petrum et eorum multifarie blas­ phemantem alterutris perplexionibus restim contextam; cum quibus et Origenis et Evagrii ac Didymi fabulas anathematizamus, sicuti et Constantinopoli congregatum quin­ tum concilium egisse dignoscitur, Deinde quoque et duas voluntates et operationes secundum naturarum proprietatem in Christo praedica­ mus; quemadmodum et Constanti­ nopoli sexta synodus exclamavit, abiiciens1 Sergium, Honorium, Cy­ rum, Pyrrhum, Macarium et eos qui sine voluntate sunt pietatis, atque illis similia sentientes. Et ut com­ pendiose fateamur, omnes ecclesiasticas sive scripto, sive sine scripto sancitas nobis traditiones illibate servamus; quarum una est etiam imaginalis picturae formatio, quae historiae evangelicae praedicationis concinit, ad certitudinem verae et non secundum phantasiam Dei Verbi inhumanationis effectae, et ad similem nobis utilitatem commode proficiens. Quae namque se mutuo indicant, indubitanter etiam mutuas habent significationes. Τούτων ούτως έχόντων, τήν βασι­ His itaque se habentibus, regiae λικήν ώσπερ έρχόμενοι τρίβον, έπα- quasi continuati semitae, sequentesκολουθούντες τή θεηγόρω διδασκαλία que divinitus inspiratum sanctorum τών άγίων πατέρων ήμών, καί τή patrum nostrorum magisterium et παραδόσει της καθολικής έκκλησίας, catholicae traditionem ecclesiae — τού γάρ έν αύτή οίκήσαντος αγίου nam Spiritus sancti hanc esse novi­ πνεύματος είναι ταύτην γινώσκομεν, mus, qui nimirum in ipsa inhabi­ όρίζομεν σύν άκριβεία πάση καί tat —, definimus in omni certitudine έμμελεία παραπλησίως τώ τύπω τού ac diligentia, sicut figuram pretio­ τιμίου καί ζωοποιού σταυρού άνατί- sae ac vivificae crucis, ita venera■ adiicens Mti, videtur per errorem s 10 is 20 25 30 35 40 45 Second Council of Nicaea — 787 * 135 the ever-virgin, recognizing that he is perfect God and perfect man, as the synod at Chalcedon also proclaimed, when it drove from the divine precinct the foul-mouthed Eutyches and Dioscorus. We reject along with them Severus, Peter and their interconnected band with their many blasphemies, in whose company we anathematize the mythical speculations of Origen, Evagrius and Didymus, as did the fifth synod, that assembled at Constantinople. Further we declare that there are two wills and principles of action, in accordance with what is proper to each of the natures in Christ, in the way that the sixth synod, that at Constantinople, proclaimed, when it also publicly rejected Sergius, Honorius, Cyrus, Pyrrhus, Macarius, those uninterested in true holiness, and their like­ minded followers. To summarize, we declare that we defend free from any innovations all the written and unwritten ecclesiastical traditions that have been entrusted to us. One of these is the production of representational art; this is quite in harmony with the history of the spread of the gospel, as it provides confirmation that the becoming man of the Word of God was real and not just imaginary, and as it brings us a similar benefit. For, things that mutually illustrate one another undoubtedly possess one another’s message. Given this state of affairs and stepping out as though on the royal highway, following as we are the God-spoken teaching of our holy fathers and the tradition of the catholic church — for we recognize that this tradition comes from the holy Spirit who dwells in her — wre decree with full precision and care that, like the figure of the honoured and life-giving cross, the revered and holy 136 5 io 20 25 40 45 Concilium \’tcaennrn II — 787 θεσθαι τάς σεπτάς καί άγιας εικόνας, τάς έκ χρωμάτων καί ψηφϊδος καί έτερος ύλης έπιτηδείως έχούσης έν ταϊς άγίαις τοΰ θεού έκκλησίαις, έν Ιεροϊς σκεύεσι καί έσθήσι, τοίχοις τε καί σανίσιν, οϊκοις τε καί όδοϊς· της τε τοΰ κυρίου καί Οεοϋ καί σωτήρος ημών ’Ιησού Χριστού είκόνος, καί της άχράντου δεσποίνης ημών της άγιας Θεοτόκου, τίμιων τε αγγέλων, καί πάντων άγιων καί όσιων άνδρών. "Οσον γάρ συνεχώς δι’ εικονικής άνατυπώσεως όρώνται, τοσούτον καί οί ταύτας Οεώμενοι διανίστανται προς τήν τών πρωτοτύπων μνήμην τε καί έπιπόθησιν, καί ταύταις ασπασμόν καί τιμητικήν προσκύνησιν άπονέμειν* ού μήν τήν κατά πίστιν ημών άληθινήν λατρείαν, ή πρέπει μόνη τη θεία φύσει, άλλ’ όν τρόπον τω τύπω* τού τίμιου καί ζωοποιού σταυρού καί τοϊς άγίοις εύαγγελΐοις καί τοϊς λοιποϊς ιεροϊς άναθήμασΓ καί θυμιαμά­ των καί φώτων προσαγωγήν πρός τήν τούτων τιμήν ποιεϊσθαι, καθώς καί τοϊς άρχαίοις εύσεβώς είθισταΓ ή γάρ τής είκόνος τιμή έπί τό πρωτότυπον διαβαίνει1, καί ό προσκυνών τήν εικόνα προσχσνεϊ έν αύτη τού έγγραφο μενού τήν ύπόστασιν. biles ac sanctas imagines proponen­ das, tam quae de coloribus er tessel­ lis, quam quae ex alia materia con­ gruenter se habente in sanctis Dei ecclesiis et sacris vasis et vestibus et in parietibus ac tabulis, domibus et viis; tam videlicet imaginem do­ mini Dei et salvatoris nostri lesu Christi, quam intemeratae dominae nostrae sanctae Dei genitricis, honorabiliumque angelorum, et om­ nium sanctorum simul et almorum virorum. Quanto enim frequentius per imaginalem formationem viden­ tur, tanto qui has contemplantur, alacrius eriguntur ad primitivorum earum memoriam et desiderium, et his osculum et honorariam adora­ tionem tribuendam. Non tamen veram latriam, quae secundum fi­ dem est, quaeque solam divinam naturam decet, impartiendam; ita ut istis, sicuti figurae pretiosae ac vivificae crucis et sanctis evangeliis et reliquis sanctis monumentis, incensorum et luminum ad harum honorem efficiendum exhibeatur, quemadmodum et antiquis piae consuetudinis erat. Imaginis enim honor ad primitivum transit1; et qui adorat imaginem, adorat in ea depicti subsistentiam. Sic enim robur obtinet sanctorum patrum nostrorum doctrina, id est traditio sanctae catholicae ecclesiae, quae a finibus usque ad fines terrae suscepit evangelium. Sic Paulum, qui in Christo locutus est, et omnem divinum apostolicum coetum, et paternam sanctitatem exsequimur, tenentes traditiones quas accepi­ mus2. Sic triumphales ecclesiae pro­ phetice canimus hymnos : Gaude sa­ Ούτω γάρ κρατύνεται ή τών άγίων πατέρων ημών διδασκαλία, είτουν παράδοσις τής καθολικής έκκλησίας, τής από περάτων εις πέρατα δεξαμένης τό εύαγγέλιον ούτω τω έν Χριστώ λαλήσαντι Παύλω καί πάση τη θεία άποστολική όμηγύρει καί πατρική άγιότητι έξακολουθοϋμεν, κρατούντες τάς παραδόσεις άς παρειλήφαμεν2* ούτω τούς έπινικίους τή έκκλησία προφητικώς κατεπάδομεν ύμνους· 'χαϊρε σφοδρά θύγατερ Σιών, lis filia Sion, praedica filia Jerusalem, κήρυσσε θύγατερ ’Ιερουσαλήμ* τέρ- iucundare ei laetare ex toto corde tuo. » Cf. Basilius Caes., De Spiritu >. 18, 45 (PG 32, 149; SC 17,194). * Cf. 2 Th 2,15. Second Council of Nicaea — 787 * 136 images, whether painted or made of mosaic or of other suitable material, are to be exposed in the holy churches of God, on sacred instruments and vestments, on walls and panels, in houses and by public ways; these are the images of our Lord, God and saviour, Jesus Christ, and of our Lady without blemish, the holy God-bearer, and of the revered angels and of any of the saintly holy men. The more frequently they are seen in representational art, the more are those who see them drawn to remember and long for those who serve as models, and to pay these images the tribute of salutation and respectful veneration. Certainly this is not the full adoration in accordance with our faith, which is properly paid only to the divine nature, but it resembles that given to the figure of the honoured and life-giving cross, and also to the holy books of the gospels and to other sacred cult objects. Further, people are drawn to honour these images with the offering of incense and lights, as was piously established by ancient custom. Indeed, the honour paid to an image traverses it, reaching the model1 ; and he who venerates the image, venerates the person represented in that image. So it is that the teaching of our holy fathers is strengthened, namely, the tradition of the catholic church which has received the gospel from one end of the earth to the other. So it is that we really follow Paul, who spoke in Christ, and the entire divine apostolic group and the holiness of the fathers, clinging fast to the traditions which we have received2. So it is that we sing out with the prophets the hymns of victory to the church: Rejoice exceedingly O daughter of 1 See Basil of Caesarea, De Spiritu s. (The holy Spirit) 18, 45 (PG 32, 149; SC 17, 194). 2 See 2 Th 2, 15. 137 Concilium Nicaenum II — 787 που καί εύφραίνου έξ όλης της καρδίας σου" περιεϊλε κύριος έκ σου τά αδική­ ματα τών αντικειμένων σοι, λελύτρωσαι έκ χειρός εχθρών σου’ κύριος βασιλεύς έν μέσω σου' ούκ δψει κακά ούκέτι’1 καί ειρήνη έπί σοί εις τόν αιώνα χρόνον. Τούς ούν τολμώντας έτέρως φρονεϊν ή διδάσκειν ή κατά τούς έναγεϊς αιρετικούς τάς έκκλησιαστικάς παρα­ δόσεις άθετεϊν καί καινοτομίαν τινά έπινοεϊν, ή άποβάλλεσθαί τι έκ τών ανατεθειμένων τη έκκλησία, εύαγγέλιον ή τύπον τοΰ σταυρού ή εικονι­ κήν άναζωγράφησιν ή άγιον λείψανον μάρτυρος* ή έπινοεϊν σκολιώς καί πανούργως πρός τό άνατρέψαι έν τι τών ένθέσμων παραδόσεων της κα­ θολικής έκκλησίας· έτι μην ώς κοινοϊς χρήσθαι τοϊς ίεροϊς κειμηλίοις ή τοϊς εύαγέσι μσναστηρίοις· έπισκόπους μέν όντας ή κληρικούς, καθαιρεϊσθαι προστάσσομεν, μονάζοντας δέ ή λαϊ­ κούς, της κοινωνίας άφορίζεσθαι. ’Αναθεματισμοί περί τών αγίων εικόνων α/ Abstulit Dominus a te iniustitias ad­ versantium tibi; redemit te de manu inimicorum tuorum, Dominus rex in medio tui; non videbis mala ultra1, ct pax in tc in tempus aeternum. Eos ergo qui audent aliter sapere aut docere, aut secundum scelestos haereticos ecclesiasticas traditiones spernere, et novitatem quamlibet excogitare, vel proiicere aliquid ex his quae sunt ecclesiae deputata, sive evangelium, sive figuram cru­ cis, sive imaginalem picturam, sive sanctas reliquias martyris; aut ex­ cogitare prave aut astute ad sub­ vertendum quidquam ex legitimis traditionibus ecclesiae catholicae ; vel etiam quasi communibus uti sacris vasis, aut venerabilibus mo­ nasteriis; si quidem episcopi aut clerici fuerint, deponi praecipimus, monachos autem vel laicos a com­ munione segregari. 5 10 is so 25 De sacris imaginibus anathematismi I Εί τις Χριστόν τόν θεόν ήμών περι- Si quis Christum Deum nostrum γραπτόν ούχ όμολογεϊ κατά τό άν- circumscriptum non confitetur se­ Ορώπινον, άνάθεμα έστω. cundum humanitatem, a. s. 30 II β' Εί τις τάς εύαγγελικάς έξηγήσεις τάς Si quis evangelicas historias ima­ στηλογραφικώς γινομένας ού προσίε- ginibus expressas non admittit, a. s. ται, άνάθεμα έστω. ΙΠ ϊ Εί τις ούκ άσπάζεται ταύτας, εις Si quis eas non salutat, cum sint in ονομα τοϋ κυρίου οΰσας καί τών άγιων nomine Domini et sanctorum eius, 35 αύτοΰ, άνάθεμα έστω. a. s. 1 Sph 3, 14sq. (Septuaginta). Second Council of Nicaea — 787 * 137 Zion, proclaim O daughter ofJerusalem; enjoy your happiness and gladness with a full heart. The Lord has removed away from you the injustices ofyour enemies, you have been redeemed from the hand ofyour foes. The Lord the king is in your midst, you will never more see evil', and peace will be upon you for time eternal. Therefore all those who dare to think or teach anything different, or who follow the accursed heretics in rejecting ecclesiastical traditions, or who devise innovations, or who spurn anything entrusted to the church (whether it be the gospel or the figure of the cross or any example of representational art or any martyr’s holy relic), or who fabricate perverted and evil prejudices against cherishing any of the lawful traditions of the catholic church, or who secularize the sacred objects and saintly monasteries, we order that they be suspended if they are bishops or clerics, and excommunicated if they are monks or lay people. Anathemas concerning holy images 1 If anyone does not confess that Christ our God can be represented in his humanity, let him be anathema. 2 If anyone does not accept representation in art of evangelical scenes, let him be anathema. 3 If anyone does not salute such representations as standing for the Lord and his saints, let him be anathema. 1 Zp 3, 14 ff. (Scptuagint). Concilium Nicaenum 11 — 787 138 8' IV Εί τις πάσαν παράδοσιν εκκλησιαστι­ Si quis omnem ecclesiasticam tra­ κήν έγγραφον ή άγραφον άθετεϊ, ditionem sive scriptam, sive non ανάθεμα έστω. scriptam reiicit, a. s. ΚΑΝΟΝΕΣ CANONES I 5 10 15 20 25 30 35 *Οτι δει τούς θείους κανόνας κατά πάντα φυλάττειν1 Quod oportet sacros canones per omnia conservare1 Τοϊς τήν ιερατικήν λαχοϋσιν αξίαν μαρτύριά τε καί κατορθώματα αί τών κανονικών διατάξεων είσιν ύποτυπώσεις· ας δεχόμενοι ασμένως, μετά τοϋ θεοφάντορος Δαβίδ άδομεν προς τόν δεσπότην θεόν, λέγοντες* * Έν τη όδω τών μαρτυρίων σου έτέρφθην, ώς έπί παντί πλούτω ’2· καί' 4 Ένετείλω δικαιοσύνην, τά μαρτύριά σου εις τόν αιώνα· συνέτισόν με καί ζήσον με.’3 Καί εί ‘εις τόν αιώνα’ ή προ­ φητική φωνή έντέλλεται ήμϊν ‘φυ­ λάττειν τά μαρτύρια τοϋ θεοϋ καί ζην έν αύτοϊς’4, δήλον άκράδαντα καί ασάλευτα διαμενουσιν, ότι καί ό θεόπτης Μωϋσης ούτω φησίν 4 Έν αύτοϊς ούκ έστι προσθεϊναι, καί απ’ αύτών ούκ έστιν άφαιρεϊν. ’5 Καί ό θείος απόστολος έν αύτοϊς έγκαυχώμενος βοα* 4 Εις ά έπιθυμοϋσιν άγγελοι παρακύψαι’6' καί- * Εί άγ­ γελος εύαγγελίζεται ύμϊν παρ’ δ παρελάβετε, ανάθεμα έστω. ’7 Τούτων ούτως έχόντων καί διαμαρτυρομένων ήμϊν, άγαλλιώμενοι έπ’ αύτοϊς, ώς εί τις ευροι σκύλα πολλά8, άσπασίως τούς θείους κανόνας ένστερνιζόμεθα καί ολόκληρον τήν αύ­ τών διαταγήν καί άσάλευτον κρατύνομεν, τών έκτεθέντων ύπό τών His qui sacram sortiti sunt dignita­ tem, testimonia et directiones cano­ nicarum praeceptionum formae con­ sistunt. Quas libenter suscipientes, cum deiloquo David canimus ad dominum Deum dicentes: In via testimoniorum tuorum delectatus sum, sicut in omnibus divitiis2. Et mandasti iustitiam testimonia tua in aeternum. Intellectum da mibi, et vivifica me3. Et si in aeternum prophetica vox mandat nobis custodire testimonia Dei, et vivere in illis*, immutilata profecto et immota permanent. Et quia Dei inspector Moyses ita dixit: In illis non est addendum, et ab eis non est divinus apostolus in eis gloriatus clamat: In quem desi­ derant angeli prospicere*. Et, Si angelus auferendum3. Et evangeli^averit vobis praeter quod acce­ pistis, anathema sit1. His ita se habentibus et protestantibus, exultantes in eis sicut qui in­ venit spolia multa8, divinos cano­ nes amplcctabiliter in pectore re­ condimus, et integram illorum prae­ ceptionem ac immobilem tenemus: tam scilicet illorum qui ab almis et 1 Cf. conc. Chalc. c. 1 (v. supra p. 87); conc. Quinisext. (692), c. 2 (CCO 120-125). 2 Ps 118,14. » Ps 118,138« 144. 4 Ps 118, 88. s Dt 12,32. «lPtl,12. ’Gall, 9. 8 Cf. Ps 118,162. Second Council of Nuaea 787 * 138 4 If anyone rejects any written or unwritten tradition of the church, let him be anathema. CANONS 1 It is necessary to observe the sacred canons in all things' For those to whom the priestly dignity is allotted, the guide-lines contained in the canonical regulations are testimonies and directives. We accept them gladly and sing out to the Lord God with David, the revealer of God: In the path of your testimonies I have taken delight, as with all manner of wealth2; and, You have enjoined justice, your testimonies are for ever; instruct me to give me life*. And if the prophetic voice orders us for all eternity to observe the messages of God and to live in them45, it is obvious that they remain unshakeable and immoveable; thus Moses, who looked on God, declares, To these there is no addition, and from these there is no subtraction^. The divine apostle takes pride in them when he cries out, These things which the angels long to gaze upon6, and, If an angel brings you a gospel contrary to what you have received, let him be accursed7. Since these things really are such and have been testified to us in these ways, we exult in them as a person would if he were to come across a great mass of booty8. We joyfully embrace the sacred canons and we maintain complete and unshaken their regulation, both those expounded by those trumpets of the 1 See council of Chalcedon, canon 1 (see above p. 87); Quinisext council (692), canon 2 (CCO 120-125; trans. Percival 361). 2 Ps 118, 14. 3 Ps 118, 138 and 144. 4 Ps 118, 88. 5 Dt 12, 32. 6 1 Pt 1, 12. 7 Gal 1, 9. 8 See Ps 118, 162. 139 Concilium Nicaenum 11 — 787 σαλπίγγων τοϋ πνεύματος, τών πανευφήμων αποστόλων, τών τε έξ άγιων οικουμενικών συνόδων, καί τών τοπικώς συναθροισθεισών έπί έκδόσει τοιούτων διαταγμά­ των, καί τών άγιων πατέρων ήμών έξ ένός γάρ απόντες καί τοϋ αύ­ τοϋ πνεύματος αύγασθέντες ώρισαν τά συμφέροντα. Καί οϋς μέν τω άναθέματι παραπέμπουσι, καί ήμεϊς άναθεματίζομεν* οΰς δέ τη καθαιρέσει, καί ήμεϊς καθαιροϋμεν οϋς δε τω άφορισμώ, καί ήμεϊς άφορίζομεν ους δέ έπιτιμίω παραδιδόασι, καί ήμεϊς ώσαύτως ύποβάλλομεν. * Άφιλάργυρος γάρ ό τρό­ πος, άρκούμενοι τοϊς παροϋσιν *χ, ό βεβηκώς εις τρίτον ούρανόν καί άκούσας άρρητα ρήματα Παύλος ό θειος άπόστολος διαρρήδην βοά2. laudabilissimis apostolis sancti Spi­ ritus tubis editi sunt, quam eorum qui a sex sanctis et universalibus sinodis, atque his conciliis quae 1 liter collecta sunt, in expositio­ nem huiusmodi decretorum pro­ mulgati sunt: nec non et eorum qui a sanctis patribus nostris prolati fuisse probantur. Ab uno enim eodemque Spiritu illustrati defini­ erunt quae expediunt. Et quidem quos anathemati transmittunt, et nos anathematizamus: quos vero depo­ sitioni, et nos deponimus: quos autem segregationi, et nos segre­ gamus. Porro quos epitimio (id est poenae) tradunt, et nos quoque simili modo submittimus. Sine ava­ 5 io 15 ritia namque sint mores, contenti praeseniibusx, Paulus aperte clamat divi­ nus apostolus, qui in tertium cae­ lum ascendit, et audivit ineffabilia verba2. II B "Οτι δεϊ τόν χειροτονούμενον έπίσκο­ πον ασφαλώς συντάττεσθαι τούς κανό­ νας φυλάττειν, εί δέ μή γε μή χειροτονεϊσθαι Quod oporteat consecrandum episcopum caute polliceri canones serrare: sin autem, minime consecrari Επειδή περ ψάλλοντες συντασσόμεθα τω θεώ* ‘ Έν τοϊς δικαιώμασί σου μελετήσω, ούκ έπιλήσομαι τών λόγων σου ’3, πάντας μέν χριστιανούς ταϋτα φυλάττειν σωτήριον, κατ’ έξαίρετον δέ τούς τήν Ιερατικήν άμπεχομένους άξίαν. "Οθεν όρίζομεν, πάντα τόν προάγεσθαι μέλλοντα είς τόν της έπισκοπης βαθμόν πάντως τόν ψάλτηρα γινώσκειν, ϊνα ώς έκ τούτου καί πάντα τόν κατ’ αύτόν κλήρον οϋτω νουθετη μυεϊσθαΓ άνακρίνεσθαι δέ ασφαλώς ύπό τοϋ μητροπολίτου, εί προθύμως έχει άναγινώσκειν έρευνητικώς καί ού παροδευτικώς τούς τε ιερούς κανό- Quoniam psallentes repromittimus Deo : In iusiificationibus tuis meditabor, non obliviscar sermones tuos3 omnes 30 quidem Christianos hoc servare sa­ luberrimum est; sed praecipue hos, qui hierarchicam consecuti fuerint dignitatem. Unde definimus, om­ nem qui ad episcopatus provehen- 3o dus est gradum, modis omnibus psalterium nosse; ut ex hoc etiam omnis clericus qui sub eo fuerit, ita moneatur et imbuatur. Inquiratur autem diligenter a metropolita, si «o in promptu habeat legere scrutabiliter et non transitorie tam sacros canones et sanctum evangclium, 1 Heb 13, 5. s 2 Cor 12, 2-3. 1 Ps 118,16. 25 Second Council of Nicaea — 787 ♦ 139 Spirit, the apostles worthy of all praise, and those from the six holy universal synods and from the synods assembled locally for the promulgation of such decrees, and from our holy fathers. Indeed all of these, enlightened by one and the same Spirit, decreed what is expedient. In the case of those whom they sent away under an anathema, we also anathematize them; those whom they sus­ pended, we also suspend; those whom they excommunicated, we also excom­ municate; those whom they placed under penalties, we also deal with in the same way. Let your conduct be free from avariciousness, contentingyourself with what you have', cried out with all explicitness the divine apostle Paul, who mounted to the third heaven and heard words that cannot be uttered2. 2 A bishop when ordained should undertake to observe the canons without fail, and if he does not, he should not be ordained Since we make an undertaking before God as we sing, I shall meditate on your judgments, I shall not neglect your words3, it is essential to our salvation that every Christian should observe these things, but more especially those who have been invested with priestly dignity. Therefore we decree that everyone who is to be advanced to the grade of bishop should have a thorough knowledge of the psalter, in order that he may instruct all the clergy subordinate to him, to be initiated in that book. He should also be examined without fail by the metropo­ litan to see if he is willing to acquire knowledge — a knowledge that should be ’ Heb 13, 5. 2 2 Cor 12, 2-3. 3 Ps 118, 16. 140 Concilium Niotenttm II — 787 νας, τό άγιον εύαγγέλιον, την τε τοΰ θείου αποστόλου βίβλον, καί πά­ σαν την θείαν γραφήν, χαί κατά τά θεία εντάλματα άναστρέφεσθαι καί 5 διδάσκειν τόν κατ’ αύτόν λαόν. * Ούσία γάρ της καθ’ ημάς Ιεραρχίας έστί τά θεοπαράδοτα λόγια’1, ήγουν ή των θείων γραφών άληθινή έπιστημη, καθώς ό μέγας άπεφήνατο ίο Διονύσιος. El δέ άμφισβητοίη καί μή άσμενίζοι οΰτω ποιεϊν τε καί διδάσκειν, μή χειροτονείσθω- £φη γάρ προφητικός ό θεός· ’ Σύ έπίγνωσιν άπώσω, κάγώ άπώσομαί σε 15 τοΰ μή Ιερατεύειν μοι.’2 20 25 30 35 40 quam divini Apostoli librum et om­ nem divinam scripturam: atque se­ cundum Dei mandata conversari et docere populum sibi commissum. ..Substantia enim summi sacerdotii nostri sunt eloquia divinitus tra­ dita"1, id est vera scripturarum divi­ narum disciplina, quemadmodum magnus perhibet Dionysius. Quod si disceptaverit, nullatenus conse­ cretur. Ait enim prophetice Deus: Tu scientiam repulisti, et ego repellam te, ne sacerdotio fungaris mihi2. Γ III "Οτι ού δεϊ άρχοντας ψηφίζεσθαι έπίσκοπον Quod nan oporteat principes eligere episcopum Πάσαν ψήφον γινομένην παρά αρ­ χόντων, επισκόπου ή πρεσβυτέρου ή διακόνου, άκυρον μένειν κατά τόν κανόνα τόν λέγοντα’ ‘Et τις έπίσκοπος κοσμικοΐς άρχουσι χρησάμενος, δι’ αύτών έγκρατής εκκλησίας γένηται, καθαιρείσθω καί άφοριζέσθωσαν οί κοινωνοΰντες αύτω πάντες.’3 Δεϊ γάρ τόν μέλλοντα προβιβάζεσθαι εις έπισκοπήν ύπό έπισκόπων ψηφίζεσθαι, καθώς παρά των άγίων πατέρων των έν Νικαία ώρισται έν τω κανόνι τω λέγονττ * Έπί­ σκοπον προσήκει, μάλιστα μέν ύπό πάντων των έν τη έπαρχία καθίστασθαι’ εί δέ δυσχερές εΐη τό τοιοΰτο, ή διά κατεπείγουσαν ανάγκην, ή διά μήκος όδοΰ, έξάπαντος τρεις έπί τό αύτό συναγομένους, συμψήφων γινομένων καί των άπόντων καί συντιθεμένων διά γραμμάτων, καί τότε τήν χειροτονίαν ποιεϊσθαΓ τό δέ κύρος των γινομένων δίδοσθαι καθ’ έκάστην έπαρχίαν τω μητρο­ πολίτη.’4 Omnis electio a principibus facta episcopi aut presbyteri aut diaconi, irrita maneat secundum regulam quae dicit: „Si quis episcopus sae­ cularibus potestatibus usus, eccle­ siam per ipsos obtineat, deponatur: et segregentur omnes qui illi com­ municant.*'3 Oportet enim ut qui provehendus est in episcopum, ab episcopis eligatur; quemadmodum a sanctis patribus qui apud Nicaeam convenerunt, in regula definitum est, quae dicit: „Episcopum con­ venit maxime quidem ab omnibus, qui sunt in provincia, episcopis or­ dinari. Si autem hoc difficile fuerit aut propter instantem necessitatem, aut propter itineris longitudinem, tribus tamen omnimodis in idipsum convenientibus, et aliis per literas consentientibus, tunc consecratio fiat. Firmitas autem eorum quae geruntur, per unamquamque pro­ vinciam metropolitano tribuatur an­ tistiti."4 1 Dionysius Areop., Hier. eccl. I 4 (PG 3,389). 1 Os 4,6. * Can. ap. 30 (CSP 21). 4 Cone. Nie. I, c. 4 (v. supra p. 7). * 140 Second Council of Nicaea — 787 searching and not superficial — of the sacred canons, the holy gospel, the book of the divine apostle, and all divine scripture; also if he is willing to conduct himself and teach the people entrusted to him according to the divine commandments. “The substance of our hierarchy are the words handed down from God”1, that is to say, the true knowledge of the divine scriptures, as the great Dionysius made plain. If someone is doubtful and ill at ease with such conduct and teaching, let him not be ordained. For God said through the prophet: You rejected knowledge, and 1 shall reject you, so that you may not serve me in a priestly function2. 3 Rulers ought not to elect the bishop Any election of a bishop, priest or deacon brought about by the rulers is to be null and void in accordance with the canon that says: “If any bishop, through the influence of secular rulers, acquires responsibility for a church because of them, let him be suspended and let all those who are in communion with him be excommunicated”3. It is necessary that the person who is to be advanced to a bishopric should be elected by bishops, as has been decreed by the holy fathers at Nicaea in the canon that says: “It is by all means desirable that a bishop should be appointed by all [the bishops] in the province. But if this is difficult because of some pressing necessity or the length of the journey involved, let at least three come together and perform the ordination, but only after the absent bishops have taken part in the vote and given their written consent. But in each province the right of confirming the proceedings belongs to the metropolitan”.4 ' Denis the Areopagite, Hier. eccl. (Ecclesiastical Hierarchy) I 4 (PG 3, 389). Apostolic canons 30 (CSP 21; trans. Percival 595). See council of Nicaea I, canon 4 (see above p. 7). 2 Hos 4, 6. 141 Concilium Nicaenum 11 — 737 IV Περί του άπέχεσθαι τούς έπισκόπους πάσης δοσοληψίας Ό κήρυξ τής αλήθειας Παϋλος ό θείος άπόστολος, οίονεί κανόνα τιθείς τοίς Έφεσίων πρεσβυτέροις, μάλλον δέ καί παντί Ιερατικό πληρώματι, ούτως έπαρρησιάσθη είπών * Αργυρίου ή χρυσίου ή Ιμα­ τισμού ούδενός έπεθύμησα’ πάντα ύπέδειξα ύμΐν, δτι οΰτω κοπιώντας δει άντιλαμβάνεσθαι τών άσθενούντων’1 μακάριον ηγούμενος τό διδόναι2. Διό καί ημείς μαθητευθέντες παρ’ αύτού, όρίζομεν, μηδόλως αίσχροκερδώς έπινοεϊσθαι έπίσκοπον, * προφασιζόμενον προφάσεις έν άμαρτίαις ’’, άπαιτεϊν χρυσίον ή άργύριον ή έτερον είδος τούς ύπ’ αυτόν τελούντας έπισκόπους, ή κληρικούς ή μοναχούς’ φησί γάρ ό άπόστολος’ ‘ "Αδικοι βασιλείαν θεού ού κληρονομήσουσι ’*’ καί’ ‘ Ούκ όφείλει τά τέκνα τοίς γονεύσι θησαυρίζειν, άλλ’ οί γονείς τοίς τέκνοις.’5 Εί τις ούν δι’ άπαίτησιν χρυσίου ή έτέρου τινός είδους, είτε διά τινα Ιδίαν έμπάθειαν εύρεθείη άπείργων τής λειτουργίας καί άφορίζων τινά τών ύπ’ αύτόν κληρικών, ή σε­ πτόν ναόν κλείων, μή γίνεσθαι έν αύτώ τάς τού θεού λειτουργίας, εις αναίσθητα την έαυτού μανίαν έπιπέμπων, αναίσθητος όντως έστί, '$αί τή ταύτοπαθεία ύποκείσεται, καί ‘ έπιστρέψει ό πόνος αύτοΰ εις την κεφαλήν αύτού’*, ώς παραβά­ της έντολής θεού καί τών άποστολικών διατάξεων’ παραγγέλλει γάρ καί Πέτρος, ή κορυφαία τών άποστόλων άκρότης’ * Ποιμαίνετε τό έν ύμΐν ποίμνιον τού θεού μή άναγκαστώς, άλλ’ έκουσίως κατά θεόν, QuoJ abtrinendum rit episcopii ab omni dari acception· Praedicator ecclesiae Paulus divi­ nus apostolus ac si canonem ponens Ephesiorum presbyteris, imo vero s et omni sacratae multitudini, ita fiducialiter perhibuit dicens: Argen­ tum, aut aurum, aut vestem nullius con­ cupivi: omnia ostendi vobis, quoniam sic laborantes oportet suscipere infirmosx, 10 beatius existimans dare2. Propter quod et nos edocti ab eo definimus, nullatenus episcopum turpis lucri gratia excogitare ad ex- is cusandas excusationes in peccatis*, et expetere aurum vel argentum aut aliam speciem ab episcopis, vel cle­ ricis, aut monachis qui sub ipso sunt. Ait enim Apostolus: Iniqui « regnum Dei non possidebunt1: Et, non debent filii parentibus thesaurizare, sed parentes filiis^. Quisquis ergo propter exactionem auri vel alterius cuiuslibet speciei aut propter proprium vitium inven­ tus fuerit coercens a ministerio, vel sequestrans aliquem clericorum qui sub se degunt, aut venerabile tempium claudens, ne in eo Dei ministe­ ria celebrentur, ad insensata suam transmittens insaniam, insensatus veraciter est; ac per hoc, simili poenae eo subiecto, convertatur dolor eius in caput eius6, ut in transgres­ sorem mandati Dei et mandatorum apostolicorum. Praecipit enim et Petrus principalis apostolorum sum­ mitas: Pascite qui in vobis est gregem Dei non coacte, sed spontanee, secun­ dum Deum, non turpis lucri gratia, sed 1 Ac 20, 33. ’ Cf. Ac 20, 35. * Ps 140, 4. * 2 Cor 12,14. · Ps 7,17 (Septuaginta). « 1 Cor 6, 9. 25 30 35 40 Second Council of Nicaea — 787 * 141 4 A bout bishops refraining from the acceptance of any gifts I he herald of the truth, Paul, the divine apostle, laying down a sort of rule for the presbyters of Ephesus, or rather for the whole priestly order, declared firmly: I have not coveted silver or gold or anybody's clothing; I have made completely plain to you that it is by working in this fashion that we should provide for the weak1, being convinced that it is blessed to give2. Therefore we also, having been taught by him, decree that a bishop should never have any sort of design on foul profit, inventing excuses for his sins', nor demand any gold or silver or anything similar from the bishops, clerics and monks subject to him. For the apostle says: The unjust will not inherit the kingdom of God4; and, It is not children who should heap up treasures for their parents, but parents for their children5. So if it is discovered that somebody, because of a demand for gold or something similar, or because of some private infatuation of his own, has excluded from the liturgy or excommunicated one of the clerics under his authority, or has closed off one of the holy churches, preventing the celebration of God’s liturgies in it, pouring out his own madness against insensible things, then he is truly senseless himself and he should be subjected to suffer what he would inflict and the penalty imposed by him will turn upon his own head**, because he has transgressed both the law of God and the rulings of the apostles. For Peter also, the spokesman of the apostles, urges: Be pastors to the flock of God entrusted to you, not under compulsion, but willingly as pleasing to God, not 1 Ac 20, 33. 2 See Ac 20, 35. 3 Ps 140, 4. 5 2 Cor 12, 14. 6 Ps 7, 17 (Septuagint). 4 1 Cor 6, 9. 142 Concilium Nicjennm II — 787 μή αίσχροκερδώς, άλλά προθύμως, μή ώς κατακυριεύοντες τών κλήρων, άλλά τύποι γινόμενοι τοΰ ποιμνίουκαί φανερωθέντος τοΰ άρχιποίμενος, 5 κομιεϊσθε τόν άμαράντινον τής δόξης στέφανον.’1 prompte; neque ut dominante! in clero, ’ sedforma facti gregis; et cum apparuerit princeps pastorum, percipietis immarcescibilem gloriae coronam1*. Ε V "Οτι οί όνειδίζοντες τούς κληρικούς διά τό τετάχθαι έν έκκλησία χωρίς δοσίων έπιτιμίω ύπόκεινται qu exprobrant clericis, eo quod ordinati nent in ecclesia sine datis, epitimio subiacent ίο 'Αμαρτία πρός θάνατόν έστιν8, όταν τινές άμαρτάνοντες άδιόρθωτοι μένωσι" τό δέ τούτου χείρον, έάν καί τραχηλιώντες κατεξανίστανται τής εύσεβείας καί τής αλήθειας, καί προ15 τιμώμενοι τόν μαμωνάν τής τοϋ θεοΰ ύπακοής, καί τών κανονικών αύτοΰ διατάξεων μή άντεχόμενοί' έν τούτοις ούκ έστι κύριος δ θεός3, εί μήπω ταπεινωθέντες τοΰ ίδιου σφάλ20 ματος άνανήψωστ χρή γάρ μάλλον αύτούς προσέρχεσθαι τώ θεώ καί μετά συντετριμμένης καρδίας τήν άφεσιν τούτου τοϋ αμαρτήματος καί τήν συγχώρησιν αιτεΐσθαι, ούχί ένα25 βρύνεσθαι τή άθέσμω δόσεΓ * έγγύς γάρ κύριος τοϊς συντετριμμένοις τή καρδία.’* Τούς έγκαυχωμένους οΰν διά δόσεως χρυσίου τετάχθαι έν τή έκκλησία, καί ταύτη τή πονηρά συν30 ηθεία έπελπίζοντας, τή άλλοτριούση άπό τοϋ θεοΰ καί πάσης ίερωσύνης, καί έκ τούτου άναιδεϊ προσώπω καί άπερικαλύπτφ στόματι όνειδιστικοϊς λόγοις τούς δι’ αρετής βίου 35 ύπό τοΰ αγίου πνεύματος έκλεγέντας καί καταταγέντας έκτός δόσεως χρυσίου ατιμάζοντας, πρώτα μέν τούτο ποιοϋντας τόν έσχατον βαθ­ μόν λαμβάνειν τοΰ οικείου τάγμα40 τος- εί δ’ έπιμένοιεν, δι’ επιτιμίου διορθοϋσθαι. Peccatum ad mortem est8, quando quidam peccantes incorrecti per­ sistunt. Hoc vero deterius est, si et arroganter elati insurgunt adver­ sus pietatem et veritatem ; et praefe­ rentes mammona Dei obedientiae, nullatenus regularibus eius preceptis intendunt. In his non est domi­ nus Deus3, nisi humiliati a proprio resipuerint fortasse excessu. Opor­ tet enim eos magis accedere ad Deum, et cum contrito corde remis­ sionem huius peccati et indulgen­ tiam petere, et non gloriari in illicito dato. Iuxta enim est Dominus bis qui tribulato sunt corde*. Eos igitur qui gloriantur se per dationem auri or­ dinatos in ecclesia, et in hac maligna consuetudine quae alienat a Deo et omni sacerdotio, sperant, et ex hoc impudenti facie et non operto ore exprobrabilibus verbis eos qui ob virtutem vitae a sancto Spiritu electi et constituti sine datione auri sunt, inhonorant; primo quidem novissimum gradum accipere sui ordinis definimus: quod si perman­ serint, per epitimium corrigantur. 1 1 Pt 5,2-4. » Cf 1 Io 5,16-17. » Œ Nm 16, 3. * Ps 33,19. Second Council of Nicaea — 787 * 142 for sordid gain but with enthusiasm, not as men who lord it over those entrusted to you, but as being models for the flock. Then when the chief shepherd is disclosed, you will carry off the imperishable crown of glory'. 5 Those who disparage clerics because they are appointed in the church without distributing gifts, are subject to penalties It is a sin leading to death2 when sinners remain uncorrected, but still worse is it when people flaunt their sin as they override holiness and truth, both preferring mammon to obedience to God and neglecting his legally formulated instruc­ tions. The Lord God is not present among such persons3 unless they humbly turn from their fault. Their duty is to approach God with a contrite heart and implore his forgiveness for their sin and his pardon, rather than to take pride in an unholy distribution of gifts: For the Lord is close to the contrite of heart*. Therefore in the case of those who boast that they have been appointed in the church by distributing gifts of gold, and who pin their hopes on this evil custom, which alienates a person from God and from all priesthood, and who take this as a reason for deriding quite shamelessly and openly those who have been chosen by the holy Spirit and appointed for the virtue of their lives, without any distribution of gifts of gold, when they first do this each should take the lowest rank in his order, and if they persist they should be corrected with a penalty. '1 Pt 5, 2-4. 3 See Nm 16, 3. 2 See 1 Jn 5, 16-17. 4 Ps 33, 19. 143 Concilium 1/ — 787 Εί δέ τις έπί χειροτονία φανείη ποτέ τούτο πεποιηκώς, γινέσθω κα­ τά τόν άποστολικόν κανόνα, τόν λέγοντα’ ‘ Et τις επίσκοπος διά χρημάτων της αξίας ταύτης έγκρατής γένηται, ή πρεσβύτερος ή διάκονος, καθαιρείσθω καί αύτός καί ό χειροτονήσας, καί έκκοπτέσθω παντάπασι καί της κοινωνίας, ώς Σιμών ό μάγος ύπ’ έμοΰ Πέτρου.’1 ωσαύτως καί κατά τόν δεύτερον κανόνα τών έν Καλχηδόνι όσιων πα­ τέρων ήμών, τόν λέγοντα’ ‘ Et τις έπίσκοπος έπί χρήμασι χειροτονίαν ποιήσοιτο, καί είς πράσιν καταγάγοι την άπρατον χάριν, καί χειροτονήσοι έπί χρήμασιν έπίσκοπον ή χωρεπίσκοπον, ή πρεσβυτέρους ή διακόνους ή τινα τών έν τώ κλήρω καταριθμουμένων, ή προβάλλοιτο έπί χρήμασιν οίκονόμον ή έκδικον ή παραμονάριον ή άλως τινά τοϋ κανόνος, δι’ αισχροκέρδειαν οίκείαν, ό τοϋτο έπιχειρήσας, ελεγχθείς, κινδυνευέτω εις τόν ίδιον βαθμόν’ καί ό χειροτο­ νούμενος μηδέν έκ της κατ’ εμπορίαν ώφελείσθω χειροτονίας ή προβολής, άλλ’ έστω άλλότριος της αξίας ή τοϋ φροντίσματος, ούπερ έπί χρήμασιν έτυχεν. Εί δέ τις καί μεσιτεύων φανείη τοΐς ούτως αίσχροϊς καί άθεμίτοις λήμμασι, καί ούτος, εί μέν κληρικός είη, έκ τοϋ οικείου έκπιπτέτω βαθμού, εί δέ λαϊκός ή μοναχός, άφοριζέσθω.’2 Si vero quis claruerit super conse­ cratione hoc aliquando faciens, ef­ ficiatur secundum apostolicam re­ gulam quae dicit: „Si quis episco­ pus per pecuniam dignitatem hanc obtinuerit, vel presbyter aut diaco­ nus, deponatur et ipse et qui eum consecravit, et excidatur omnimo­ dis etiam a communione, quemad­ modum Simon magus a me Petro/'1 Similiter et iuxta secundam regu­ lam sanctorum patrum qui apud Chalcedonem convenerunt, quae ait: „Si quis episcopus per pecunias consecrationem fecerit, et sub precio redegerit gratiam quae non po­ test vendi, ordinaveritque per pecu­ nias episcopum, vel chorepisco­ pum, sive presbyteros aut diaconos, aut quemdam eorum qui in clero connumerantur: aut praeposuerit per pecunias oeconomum vel de­ fensorem, sive mansionarium, aut prorsus quemquam qui sub regu­ lam est, turpis lucri gratia: qui hoc conatus fuerit agere, si convictus fuerit, proprii gradus periculum subeat: et qui consecratus est, nihil proficiat ex consecratione vel pro­ motione quae per negotiationem effecta est; sed sit alienus a dignitate et solicitudine quam per pecunias consecutus est. Si vero quis me­ diator apparuerit in huiusmodi tur­ pibus et illicitis datis; si quidem ciericus fuerit, proprio gradu decidat: si vero laicus vel monachus, ex­ communicetur."2 Περί τοϋ γίνεσθαι τοπικήν σύνοδον κατά χρόνον Ut efficiatur localis synodus per annum Επειδή περ κανών έστιν, ό λέγων Quoniam, quidem regula est, quae ‘ Δίς τοϋ έτους καθ’ έκάστην έπαρ- dicit: ,,Bis in anno per singulas 1 Can. ap. 29 (CSP 21). 1 Conc. Chalc. c. 2 (v. supra pp. 87-88). s 10 is 20 25 30 35 40 Second Council of Nicaea — 787 * 143 If someone is found to have done this at any time in connection with an ordination, let matters proceed in accordance with the apostolic canon which says: “If some bishop or priest or deacon has obtained his dignity by means of money, let him and the person who performed the ordination be suspended, and let them be excluded completely from the communion, as Simon Magus was by me, Peter”.1 Similarly, in accordance with canon 2 of our holy fathers at Chalcedon, which says: “If any bishop performs an ordination for money and puts the unsaleable grace on sale, and ordains for money a bishop, a chorepisco­ pus, a presbyter or deacons or some others of those numbered among the clergy; or appoints a manager, a legal officer or a warden for money, or any other ecclesiastic at all for personal sordid gain; let him who has attempted this and been convicted stand to lose his personal rank; and let the person ordained profit nothing from the ordination or appointment he has bought; but let him be removed from the dignity or responsibility which he got for money. And if anyone appears to have acted even as a go-between in such disgraceful and unlawful dealings, let him too, if he is a cleric, be demoted from his personal rank, and if he is a lay person or a monk, let him be anathematized”.2 6 On holding a local synod each year Although there is indeed a canon which says, “In each province the canonical investigations should take place twice yearly by means of a gathering of the 1 Apostolic canons 29 (CSP 21; trans. Percival 595). 2 Council of Chalcedon, canon 2 (see above pp. 87-88). 144 10 Con alium Nicaenum 11 — 787 χίαν χρή γίνεσθαι διά συναθροίσεων έπισκόπων τάς κανονικάς ζητήσεις **, διά οδν τήν συντριβήν καί τό ένδεώς έχειν πρός όδοιπορίαν τούς συναθροιζομένους, ώρισαν οί τής έκτης συνόδου* δσιοι πατέρες, ‘ έξ άπαντος τρόπου καί προφάσεως άπαξ τοΰ ενιαυτού γίνεσθαι καί τά εσφαλμέ­ να διορθοΰσθαι.’2 Τούτον ούν τόν κα­ νόνα καί ήμεΐς άνανεοϋμεν καί εί τις εύρεθή αρχών τοΰτο κωλύων, άφοριζέσθω' εί δέ τις έκ τών μη­ τροπολιτών άμελήσοι τοΰτο γίνεσθαι, έκτός άνάγκης καί βίας καί τίνος I εύλογου πρ έπιτιμίοις ύποκείσθω. Τής δέ συνόδου γινόμενης περί κα­ νονικών καί εύαγγελικών πραγμά20 των, δει τοϊς συναθροισθεϊσιν έπισκόποις έν μελέτη καί φροντίδι γίνεσθαι τάς θείας καί ζωοποιούς έντολάς τοΰ θεού. ‘ Έν γάρ τώ φυλάττεσθαι αύτάς άνταπόδοσις πολλή’3, 25 ‘ότι καί λύχνος έντολή, νόμος δέ φώς, καί όδός ζωής έλεγχος καί παιδεία’4· καί * ή έντολή κυρίου τηλαυγής φωτίζουσα όφθαλμούς.’5 Μή έχειν δέ άδειαν τόν μητροπολίτην, έξ ών μ έπιφέρεται ό έπίσκοπος μετ’ αύτοΰ, ή κτήνος ή έτερον είδος άπαιτεΐν εί δέ τοΰτο έλεγχθή, άποτίσει τε­ τραπλάσιον. Z 'Ότι τούς έγκαινισθέντας ναούς έκτός 35 καταθέσεως άγίων λειψάνων δέον άναπληρωθήναι® provincias oportet fieri per conven­ tum episcoporum regulares inqui­ sitiones"1: propter fatigationem et ut opportune habeantur ad iter agendum hi qui congregandi sunt, definierunt sextae synodi sancti patres, omni excusatione remota, „modis omnibus semel in anno fieri, et depravata corrigi"2. Hunc ergo canonem et nos renovamus: et si quisquam princeps inventus fuerit hoc prohibere, communione privetur. Si quis vero metropolitanorum hoc neglexerit agere, absque necessitate vel vi seu aliqua rationa­ bili occasione, canonicis poenis subiaceat. Dum autem synodus agitur super canonicis et evangelicis negotiis, oportet congregatos episcopos in meditatione et solicitudine fieri cu­ stodiendorum divinorum et vivifi­ corum Domini mandatorum : in cu­ stodiendis enim illis retributio multe?; quia et lucerna mandatum: lex autem lux, et via vitae argutio et disciplina est*; et mandatum Domini lucidum illuminans oculo?. Porro non habeat metropolitanus licentiam ex his quae defert episcopus secum, sive iumentum, sive aliam speciem expetendi. Quod si hoc egisse convictus fuerit, solvat quadruplum. VII Quod templa naviter tine reconditu sanctorum reliquiis dedicata oporteat suppleri* Έφη Παύλος ό .θείος άπόστολος· Ait Paulus divinus apostolus: Quo­ ‘ Τινών ανθρώπων αί άμαρτίαι πρό­ rumdam peccata manifesta sunt, quo­ δηλοί είσι, τισί δέ καί έπακολου- rumdam autem et subsequuntur1. Pec­ to α τής τ$ Τρούλλω άγίας συνόδου 1 Cf. conc. Nia I a 5; conc. Chalc. a 19 (v. supra pp. 8.96); Can. ap. 37 (CSP 26). 1 Conc. Quinisext. (692), c. 8 (CCO 135-136) * Ps 18,12. 4 Pro 6, 23 (Septuaginta). » Ps 18, 9. 4 Cf. conc. Carth. (419), a 83 (CSP 323). Ί Tm 5,24. Second Council of Ntcaca — 787 * 144 bishops”1, because of the trouble and because those attending the meetings lack the resources for such journeys, the holy fathers of the sixth synod" decreed, ‘‘they should be held in any case and despite all excuses, once a year, and all that is incorrect should be put right”2* . We also renew this canon, and should a ruler be found who prevents its observance, let him be excommunicated; however if one of the metropolitan bishops neglects its fulfilment, let him be subject to canonical penalties, unless it is a case of necessity, constraint or some other reasonable cause. When such a synod is held to discuss canonical and evangelical matters, the gathered bishops should pay particular care and attention to the divine and life-giving laws of God: There is a great rewardfortheir observance* ; for a law is a lamp, a regulation is a light, and reproof and discipline are the path of life4; indeed the law of the Lord gives light to the eyes56.However, the metropolitan bishop does not have the right to demand anything that a bishop may have brought with him, such as a beast or some other thing; and if he is convicted of doing so, let him pay back fourfold. 7 Ifa church has been consecrated without the installation of holy relics, it is necessary to make good the defect*1 The divine apostle Paul said : The sins of some people are manifest, those of others n the holy synod in the Trullo 1 See council of Nicaea I, canon 5; council of Chalcedon, canon 19 (see above pp. 8, 96); Apostolic canons 37 (CSP 26; trans. Percival 596). ' Quinisext council (692), canon 8 (CCO 135-136; trans. Percival 369). 5 Ps 18, 12. 4 Pro 6, 23 (Septuagint). 5 Ps 18, 9. 6 See council of Carthage (419), canon 83 (CSP 323; trans. Percival 482). 145 Cûndlùun Xtcaenuni H — 787 θοϋσιν.’1 Αμαρτιών οδν προκαταλαμβανόντων, καί έτεραι άμαρτίαι πα­ ρέχονται ταύταις. Τή οδν ασεβεί αίρέσει τών χριστιανοκατηγόρων καί άλλα άσεβήματα συνηκολούθησαν* ώσπερ γάρ τήν τών σεπτών εικόνων δψιν άφείλοντο έκ τής έκκλησίας, καί έτερά τινα έθη παραλελοίπασιν, ά χρή άνανεωθηναι, καί κατά τήν έγ­ γραφον καί άγραφον θεσμοθεσιαν οΰτω κρατεϊν. "Οσοι οδν σεπτοί ναοί καθιερώθησαν εκτός αγίων λει­ ψάνων μαρτύρων, όρίζομεν έν αύτοΐς κατάθεσιν γενέσθαι λειψάνων, μετά καί τής συνήθους εύχής. Καί εί άπό τοϋ παρόντος τις εύρεθή έπίσκοπος χωρίς λειψάνων καθιερών ναόν, καθαιρείσθω, ώς παραβεβηκώς τάς έκκλησιαστικάς παραδόσεις. catis ergo praevenientibus, et alia peccata his accidunt. Impiam itaque christianos accusantium haeresim et aliae impietates subsecutae sunt. Sicut enim venerabilium imaginum & vultum abstulerunt ab ecclesia, ita et alios quosdam mores deseru­ erunt, quos et oportet renovari, et secundum scriptam et non scrip­ tam legislationem denuo detineri. 10 Quotquot ergo venerabilia templa consecrata sunt absque sanctis reli­ quiis martyrum, definimus in eis reliquiarum una cum solita oratione fieri positionem. Et si a praesenti is tempore inventus fuerit episcopus absque lipsanis consecrare templum, deponatur, ut ille qui ecclesiasticas traditiones transgreditur. νπι H "Οτι τούς Εβραίους ού χρή δέχεσθαι, εί μήπω έξ είλικρινοϋς καρδίας έπι- Quod Hebraeos non oporteat recipi, niti forte ex sincero corde comersi fuerint Επειδή πλανώμενοι οί έκ τής τών Εβραίων θρησκείας, μυκτηρίζειν έδοξαν Χριστόν τόν θεόν, προσ­ ποιούμενοι χριστιανίζειν, αύτόν δέ άρνοϋνται, κρύβδην καί λαθραίως σαββατίζοντες καί έτερα Ιουδαϊκά ποιοΰντες, όρίζομεν τούτους μήτε εις κοινωνίαν, μήτε εις εύχήν, μήτε εις έκκλησίαν δέχεσθαι, άλλά φανερώς έστωσαν κατά τήν έαυτών θρησκείαν Εβραίοι* μήτε τούς παϊδας αύτών βαπτίζειν, μήτε δοΰλον ώνήσασθαι, ή κτάσθαι. Εί δέ έξ είλικρινοΰς πιστεως καί καρδίας έπιστρέψει τις αώτων καί, ομολογήσει έξ όλης καρδίας, θριαμβεύων τά κατ’ αύτών έθη καί πράγματα, πρός τό καί άλλους έλεγχθηναι καί διορθώσασθαι, τούτον προσδέχεσθαι, καί βαπτίζειν καί τούς παϊδας αύτοΰ, Quoniam errantes hi qui ex Hebrae­ orum superstitione consistunt, sub­ sannare se Christum Deum, existimant, simulantes christianizare, ipsum autem negant, clam et laten­ ter sabbatizantes, et alia Judaeorum more facientes: definimus hos neque in communionem, neque in orationem, neque in ecclesiam suscipi; sed manifeste sint secundum religio­ nem suam Hebraei: neque pueros eorum baptizari, neque servum emi vel acquiri. Si vero ex sincero corde ac fide converterit se quis eorum, et confessus fuerit ex toto corde, di­ vulgans mores eorum et res, ut alii etiam arguantur et corrigantur; hunc suscipi et baptizari, et pueros eius: quin et observari eos, ut re­ cedant ab Hebraicis adinventioni- 1 1 Tm 5,24. 20 « so 35 io Second Council of Nicaea - - 787 * 145 appear later'. Some sins take the front rank but others follow in their footsteps. Thus in the train of the impious heresy of the defamers of Christians, many other impieties appeared. Just as those heretics removed the sight of venerable icons from the church, they also abandoned other customs, which should now be renewed and which should be in vigour in virtue of both written and unwritten legislation. Therefore we decree that in venerable churches conse­ crated without relics of the holy martyrs, the installation of relics should take place along with the usual prayers. And if in future any bishop is found out consecrating a church without relics, let him be deposed as someone who has flouted the ecclesiastical traditions. 8 Hebrews should not be received unless they have a sincere heart in making their conversion Since some of those who come from the religion of the Hebrews mistakenly think to make a mockery of Christ who is God, pretending to become Christ­ ians, but denying Christ in private by both secretly continuing to observe the sabbath and maintaining other Jewish practices, we decree that they shall not be received to communion or at prayer or into the church, but rather let them openly be Hebrews according to their own religion; they should not baptize their children or buy, or enter into possession of, a slave. But if one of them makes his conversion with a sincere faith and heart, and pronounces his confes­ sion wholeheartedly, disclosing their practices and objects in the hope that others may be refuted and corrected, such a person should be welcomed and 146 Concilium Nicaenum H — 787 καί άσφαλίζεσθαι άποστηναι τών bus, definimus: alias autem nullate­ έβραϊχών έπιτηδευμάτων εί δέ μή nus admittendos. ούτως έχοιεν, μηδαμώς αυτούς προσδέχεσθαι. 5 10 IS 20 25 30 35 Θ Περί τοϋ μή κρύπτειν τινά της χριστιανοκατηγορικής αίρέσεως βιβλίον De non abscondendo libro quolibet baereseos christianos accusantium Πάντα τά μειρακιώδη άθύρματα καί μανιώδη βακχεύματα, τά ψευδοσυγγράμματα τά κατά τών σεπτών ει­ κόνων γενόμενα, δέον δοθηναι έν τώ# έπισκοπείω· Κωνστιαντινουπόλεως, ΐνα άποτεθώσι μετά τών λοιπών αιρετικών βιβλίων. Εί δέ τις εύρεθείη ταϋτα κρύπτων, εί μέν έπίσκοπος ή πρεσβύτερος ή διάκονος είη, καθαιρείσθω, εί δέ λαϊκός ή μον­ αχός, άφοριζέσβω. Omnia puerilitia ludibria, insanasque debacchationes atque conscrip­ ta, quae falso contra venerabiles imagines facta sunt, dari oportet in episcopio Constantinopoleos, ut recondantur cum ceterorum haere­ ticorum libris. Si vero quis inventus fuerit haec occultare, siquidem epi­ scopus aut presbyter, vel diaconus fuerit, deponatur: si vero monachus aut laicus, anathematizetur. I "Οτι ού δεϊ κληρικόν άπολιπεϊν τήν έαυτοϋ παροικίαν καί έν έτέρα άφικέσθαι χωρίς είδήσεως τοϋ έπισκό­ που1 X Επειδή τινες τών κληρικών, παρα­ λογιζόμενοι τήν κανονικήν διάταςιν, άπολιπόντες τήν εαυτών παροικίαν εις έτέρας παροικίας έκτρέχουσι, κα­ τά πλεΐστον δέ ht τούτη τη θεοφύ­ λακτοι καί βασιλίδι πόλει, καί εις άρχοντας προσεδρεύουσιν, έν τοϊς αυτών εύκτηρίοις τάς λειτουργίας ποιοϋντες, τούτους ούν χωρίς τοϋ ίδιου έπισκόπου καί τοϋ Κωνσταν­ τινουπόλεως ούκ εξεστι δεχθηναι έν οίωδήποτε οϊκω ή έκκλησία' εί δέ τοΰτο ποιήσει, έπιμένων καθαιρείσθω. "Οσοι δέ μετ’ είδήσεως τών προλεχθέντων Ιερέων τοΰτο ποιοΰσιν, IX Quod non oporteat clericum relinquere parochiam suam et ad aliam transire absque notitia episcopi1 Quoniam quidam clericorum parvi­ pendentes canonicam constitutio­ nem, relinquunt parochiam pro­ priam, et ad alias parochias convo­ lant, et maxime in hac Deo servanda regia urbe sese apud principes lo­ cant, in eorum oratoriis missas fa­ cientes: hos absque proprio episco­ po et Constantinopolitano antistite non licet suscipere in qualibet domo vel ecclesia: quod si hoc fecerit, et ita perseveraverit, deponatur. Quotquot autem cum conscientia praedictorum hoc fecerint sacerdo- 1 Cf. conc. Nie. I, cc. 15-16 (v. supra p. 13); conc. Chalc., cc. 5,10,23 (v. supra pp. 90,92,97) ; conc. Quinisext. (692), cc. 17-18 (CCO 148-150); Can. ap. 6,15,81, 83 (CSP 11,15,49-50); conc. Antioch. (341), c. 3 (CSP 106-107) ; conc. Sard. (342/343), cc. 15,16,17 (CSP 182-184). Second Council of Nicaea— 7H7 * 146 baptized along with his children, and care should be taken that they abandon Hebrew practices. However if they arc not of this sort, they should certainly not be welcomed. 9 No book of the heresy that defamed the Christians is to be kept hidden All those childish baubles and Bacchic rantings, the false writings composed against the venerable icons, should be given in at the episcopal building in Constantinople, so that they can be put away along with other heretical books. If someone is discovered to be hiding such books, if he is a bishop, priest or deacon, let him be suspended, and if he is a lay person or a monk, let him be excommunicated. 10 /4 cleric should not abandon his own diocese and move into another without approval of the bishop1 As some clerics, who despise the canonical ordinance, abandon their own dioceses and run off into other dioceses — something that happens with special frequency in this imperial, God-guarded city — and there they lodge with rulers, celebrating the liturgy in their chapels, let it not be permitted for them to be received in any house or church without the approval of their own bishop and that of the bishop of Constantinople. If they do so and persist therein, they are to be suspended. In the case of those who do this with the approval of the above-mentioned 1 See council of Nicaea I, canons 15-16 (see above p. 13); council of Chalcedon, canons 5,10,23 (see above pp. 90,92,97); Quinisext council (692), canons 17-18 (CCO 148-150; trans. Percival 374); Apostolic canons 6, 15, 81, 83 (CSP 11, 15, 49-50; trans. Percival 594, 599); council of Antioch (341), canon 3 (CSP 106-107; trans. Percival 109); council of Sardica (342/343), canons 15, 16, 17 (CSP 182-184; trans. Percival 429-431). ■ 147 Concilium .Nicaenum ll — 787 ούχ έξεστιν αύτοΐς κοσμικός καί βιωτικάς φροντίδας άναλαμβάνεσθαι, ώς κεκωλύσθαι τούτο ποιεϊν παρά τών θείων κανόνων εί δέ τις φωραθείη τών λεγομένων μειζοτέρων την φροντίδα έπέχων, ή παυσάσθω ή καθαιρείσθω. Μάλλον μέν οδν, εί πρός διδασκαλίαν τών τε παίδων καί τών οίκετών, έπαναγινώσκων αύτοΐς τάς θείας γραφάς' είς τούτο γάρ καί την ίερωσύνην έκληρώσατο. tum, non licet cis mundanas et sae­ culares curas suscipere, praesertim cum hoc agere prohibeantur a sacris canonibus. Quisquis autem apparuit eorum, qui dicuntur ma- 5 iores, curam tenere, aut desinat, aut deponatur: potius autem maneat ad magisterium tam puerorum quam famulorum, relegens eis divinas scripturas : ad hoc enim etiam sacer- 10 dotium consecutus est. IA XI "Οτι δει οικονόμους είναι έν τοΐς έπισκοπείοις καί τοΐς μοναστηρίοις1* Quod oporteat oeconomos esse in episcopiis ac monasteriisx ‘Υπόχρεοι βντες πάντας τούς θείους κανόνας φυλάττειν, καί τόν λέγοντα, οικονόμους είναι έν έκάστη έκκλησία, παντί τρόπω άπαράτρωτον διατηρεΐν όφείλομεν. Καί εί μέν έκα­ στος μητροπολίτης έν τη έκκλησία αύτοϋ καθιστά οίκονόμον, καλώς αν έχοι' εί δέ μή γε, έξ αυθεντίας Ιδίας τώ Κωνσταντινουπόλεως έπισκόπω άδειά έστι προχειρίζεσθαι οίκονόμον έν τη αύτοϋ εκκλησία' ωσ­ αύτως καί τοΐς μητροπολίταις, εί οί ύπ’ Λυτούς έπίσκοποι ού προαι­ ρούνται οικονόμους έγκαταστησαι έν ταΐς έαυτών έκκλησιαις. Τό αύτό δέ φυλάττεσθαι καί έπί τών μοναστηρίων. IB "Οτι ού δει έκποιεΐσθαι έπίσκοπον ή ηγούμενον έκ τών πρααστείων της έκκλησίας3*5 Cum simus debitores omnes sanctas litteras custodire, et eam quae dicit, 15 in unaquaque ecclesia oeconomos esse, mpdis omnibus inviolabilem conservare debemus. Et si quidem unusquisque metropolitanus in sua ecclesia constituerit oeconomum, 20 bene utique: sin autem, ex aucto­ ritate propria Constantinopoleos episcopo licentia est praeponendi oeconomum in eius ecclesia: simi­ liter et métropolitains, si episcopi 25 qui sub ipsis sunt, non sategerint oeconomos statuere in suis ecclesiis. Idipsum autem servandum est etiam in monasteriis. 30 XII Quod non oporteat episcopum vel abbatem alienare quid de proastiis ecclesiae* Εί τις έπίσκοπος εύρεθείη ή ηγού­ Quisquis episcopus inventus fuerit μενος, έκ τών αύτουργιών τοϋ έπι- vel abbas de salariis episcopii sive 35 σκοπείου ή τοΰ μοναστηριού έκποι- monasterii transferre quidquam in 1 Cf. conc. Chalc., c. 26 (v. supra p. 99); Can. ap. 38 (CSP 26-27); conc. Ancyr. (314), c. 15 (CSP 66); conc. Gangr. (ca 340), c. 7 (CSP 92); conc. Antioch. (341), cc. 24, 25 (CSP 123-126); conc. Carth. (419), cc. 26, 33 (CSP 242, 248); Theophilus AI., c. 10 (CPG 270); Cyrillus AI., c. 2 (CPG 279 sq.). 5 Vide adnotationem ad can. praec. Second Council of Nicaea — 787 * 147 prelates, it is not permitted for then! to assume worldly and secular responsibili­ ties, since they are forbidden to do so by the sacred canons; and if someone is misled into occupying himself with the responsibility of the so-called high stewards, he is to desist or be suspended. Rather let him busy himself with the teaching of the children and servants, lecturing them on the divine scriptures, because it is for such activity that he received the priesthood. 11 There should be administrators in episcopal houses and monasteries' Since we are obliged to observe all the sacred canons, we ought also to maintain in all its integrity the one that says that there should be administrators in each church. Therefore if each metropolitan bishop installs an administrator in his own church, that is well and good; but if not, the bishop of Constantinople on his own authority has the right to appoint one over the other’s church; and similarly with metropolitan bishops, if the bishops under them do not choose administrators to hold these posts in their own churches. The same rule is also to be observed with respect to monasteries. 12 A bishop or a monastic superior should not alienate any part of the church’s suburban properties12 If it is discovered that a bishop or a monastic superior is transferring episcopal or 1 See council of Chalcedon, canon 26 (see above p. 99); Apostolic canons 38 (CSP 26-27; trans. Percival 596); council of Ancyra (314), canon 15 (CSP 66; trans. Percival 69); council of Gangra (about 340), canon 7 (CSP 92; trans. Percival 95); council of Antioch (341), canons 24,25 (CSP 123-126; trans. Percival 120-121); council of Carthage (419), canons 26, 33 (CSP 242, 248; trans. Percival 455, 458); Theophilus of Alexandria, canon 10 (CPG 270; trans. Percival 614); Cyril of Alexandria, canon 2 (CPG 279 ff.; trans. Percival 615). 2 See note to previous canon. 148 5 ιο 15 20 25 Concilium Nicaenum 11 — 787 ούμενος είς αρχοντικήν χείρα, ή έτέρφ προσώπω έκδιδούς, άκυρον είναι τήν έκδοσιν, κατά τδν κανόνα τών άγίων αποστόλων, τδν λέγοντα- ‘ Πάντων τών εκκλησιαστικών πραγμάτων δ έπίσκοπος έχέτω τήν φροντίδα, καί διοικήτω αύτά ώς θεού έφορώντος· μή έξεϊναι δέ ούτω σφετερίζεσθαί τι έξ αύτών, ή συγγενέσιν Ιδίοις τά τοϋ θεοϋ χαρίζεσθαι· εί δέ πένητες εΐεν, έπιχορηγείτω ώς πένησιν, άλλα μή προφάσει τούτων τά τής εκκλησίας άπεμπολείτω.’1 El δέ προφασίζοιτο ζημίαν έμποιεΐν καί μηδέν προς δνησιν τυγχάνειν τον αγρόν, μηδ’ ούτως τοϊς κατά τόπον άρχουσιν έκδιδόναι τδν τόπον, άλλα κληρικοίς, ή γεωργοΐς. El δέ πανουργία πονηρά χρήσοιντο κα'ι έκ τοϋ γεωργού ή τού κληρικού ώνήσηται άρχων τδν άγρόν, καί ούτως άκυρον είναι τήν πράσιν, καί άποκαθίστασθαι έν τω έπισκοπείω ή έν τώ μοναστηρίω, καί έπίσκοπος ή. ηγούμενος τούτο ποιών, έκδιωχθήτω, δ μέν έπίσκοπος τοϋ έπισκοπείου, δ δέ ηγούμενος τοϋ μοναστηριού, ώς διασκορπίζοντες κακώς & ού συνήγαγον. principum manus, vel etiam alii personae conferre, irritum sit quod datum esse constiterit, secundum canonem sanctorum apostolorum qui dicit: „Omnium ecclesiastica­ rum rerum episcopus solicitudinem habeat, et dispenset eas tamquam Deo contemplante; non liceat autem ei fraudare quidquam ex illis, vel co­ gnatis propriis donare quae Dei sunt. Quod si pauperes fuerint, ut pauperibus largiatur: sed non sub eorum occasione quae sunt eccle­ siae defraudentur/41 Quod et excu­ sationem si praetenderint, damnum facere, et nihil ad profectum agrum exsistere; nec sic principibus qui per loca illa sunt, tribuatur ager vel locus, sed clericis vel agricul­ toribus. Quod si calliditate usus fuerit, et a colono vel clerico emerit princeps agrum; etiam sic irrita sit venditio, et restituatur episcopio vel monasterio: et episcopus vel abbas hoc faciens abiiciatur, episco­ pus quidem ab episcopio, abbas au­ tem a monasterio, tamquam qui dis­ pergit male quae non collegit. ΙΓ XIII 30 "Οτι μεγάλης κατακρίσεως άξιοι είσιν οί τά μοναστήρια κοινούντες2 Quod in magna damnatione tint hi, qui mona­ steria communia faciunt habitaculi Επειδή διά τήν γενομένην κατά τάς άμαρτίας ημών συμφοράν έν ταΐς έκκλησίαις καθηρπάγησάν τινες εύαγεϊς 35 οίκοι ύπό τινων άνδρών, έπισκοπεϊα τε καί μοναστήρια, καί έγένοντο κοι­ νά καταγώγια’ εί μέν οί διακρατούντες ταϋτα προαιρούνται άποδιδόναι, ίνα κατά τδ άρχαϊον άποκαταστα40 θώσιν, εύ καί καλώς έχει* εί δέ μή γε, εί μέν τοϋ καταλόγου τοϋ ίερα- Quoniam propter calamitatem, quae pro peccatis nostris in ecclesiis facta est, subreptae sunt a quibusdam viris quaedam venerabiles domus, tam videlicet episcopia, quam mo­ nasteria, et facta sunt communia diversoria: si quidem voluerint ii qui haec retinent, reddere ea, ut secundum antiquitatem instauren­ tur, bene et optime: alioquin, si de ‘ Can. ap. 38 (CSP 26-27). * Cf. conc. Chalc., c. 24 (v. supra p. 98); conc. Quinisext. (692), c. 49 (CCO 187). Second Council of Nicaea — 787 * 148 monastic farmland to the control of the ruler, or has been conceding it to another person, the transaction is null and void in accordance with the canon of the holy apostles which stipulates: “Let the bishop take care of all ecclesiastical affairs, and let him administer them as if under God’s inspection. It is not permitted him to appropriate any of these things, nor to make a present of the things of God to his own relatives. Should the latter be poor, let him care for them as for other poor people, but let him not use them as an excuse for selling off the church’s possessions”.12However, if he pretends that the land is a loss and brings in no profit at all, let him make a present of the place to clerics or landworkers, but even in these circumstances it should not be given to the local rulers. If they use evil cunning and the ruler buys up the land from the landworker or the cleric in question, this sale shall also be null and void in such circumstances, and the land should be restored to the bishopric or monastery. And the bishop or monastic superior who acts thus should be expelled, the bishop from the episcopal house and the monastic superior from the monastery, because they wickedly waste what they have not gathered. 13 Those who turn monasteries into public houses deserve great condemnation1 On account of the disaster which came about in the churches due to our sins, certain venerable houses — episcopal buildings as well as monasteries — were seized by certain men and became public inns. Now if those who hold them choose to restore them, so that they are established once more as formerly they were, this is good and excellent. However if such is not the case, should they be 1 Apostolic canons 38 (CSP 26-27; trans. Percival 596). 2 See council of Chalcedon, canon 24 (see above p. 98); Quinisext council (692), canon 49 (CCO 187; trans. Percival 388). Ί 149 Concilium Nicaenum II — 7S7 τικοΰ είσι, τούτους καθαιρεϊσθαι προστάσσομεν, εί δε μοναχοί ή λαϊκοί, άφορίζεσθαι, ώς όντας κατακρίτους άπό τοϋ πατρός καί τοΰ υίοΰ καί τοϋ άγιου πνεύματος, καί τετάχθωσαν ‘ δπου ό σκώληξ ού τε­ λευτή καί τό πΰρ ού σβέννυται’1, δτι τη τοϋ κυρίου φωνή έναντιοϋνται, τη λεγούση* * Μή ποιείτε τόν οίκον τοΰ πατρός μου οίκον έμπορίου.’2 sacrato catalogo fuerint, hos deponi praecipimus: si vero monachi vel laici, excommunicari : quos nimirum constat condemnatos esse a Patre et Filio et Spiritu sancto: et depu- s tentur, ubi vermis non moritur, et ignis non exstinguitur1 : quia voci Domini adversantur, quae dicit: Non faciatis domum Patris mei domum negotiatio­ nis3. 10 XIV "Οτι ού χρή εκτός χειροθεσίας άναγινώσκειν έν τη συνάξει επί άμβωνος3 non oporteat sine mams impositione legere in toiletta super ambonenP "Οτι τάξις έμπολιτεύεται έν Ιερο­ σύνη, πάσιν άρίδηλον, καί άκριβεία διατηρεϊν τάς της Ιεροσύνης έγχειρίσεις θεω εύάρεστον. Καί έπειδή ό ρω μεν εκτός χειροθεσίας νη­ πιόθεν τήν κουράν τοϋ κλήρου λαμβάνοντάς τίνος, μήπω δέ παρ’ έπι­ σκόπου χειροθεσίαν λαβόντας, καί άναγινώσκοντας έν τη συνάξει έπ’ άμβωνος, άκανονίστως τοϋτο ποιοΰντας, έπιτρέπομεν από τοΰ παρόντος τοϋτο μή γίνεσθαΓ τό αύτό δέ φυλάττεσθαι καί έπί μονάχων. Αναγνώστου δέ χειροθεσίαν άδειά έστιν έν ίδί<ρ μοναστηρίφ καί μόνο έκαστο ήγουμένω ποιεΐν, εί αύτό τω ήγουμένω έπετέθη χειροθεσία παρά έπισκόπου πρός προεδρίαν ήγουμένου, δήλον δντος αύτοΰ πρεσβυτέρου. ‘Ωσαύτως καί κατά τό άρχαϊον έθος τούς χωρεπισκόπους κατ’ έπιτροπήν ι τοΰ έπισκόπου δεϊ προχειρίζε άναγνώστας. Quia ordo debet in sacratione custo­ diri, omnibus liquet : et cum diligen­ tia conservare sacerdotii promotio­ nes, Deo est prorsus acceptum. Et quoniam videmus sine manus im­ positione a parvula aetate tonsu­ ram clerici quosdam accipientes, nondum ab episcopo manus impo­ sitione percepta super ambonem irregulariter in collecta legentes, praecipimus, amodo id minime fieri: idipsum quoque conservan­ dum est etiam inter monachos. Lectoris autem manus impositio­ nem licentia est unicuique abbati in proprio monasterio solummodo fa­ ciendi, si dumtaxat abbati manus impositio facta noscatur ab epi­ scopo secundum morem praeficien­ dorum abbatum, dum constet illum esse presbyterum. Simili modo se­ cundum antiquam consuetudinem chorepiscopos praeceptione episco­ pi oportet promovere lectores. 1 Mr 9, 47. * Io 2,16. » Cf. conc. Carth. (419), c. 16 (CSP 230); conc. Quiniscxt. (692), c. 33 (CCO 166-167). 15 20 25 30 85 Second Conned of Nicaea — 787 * 149 inscribed in the list of priests, we order that they be suspended, and if they are monks or lay persons, that they be excommunicated, seeing that they arc criminals condemned by the Father, the Son and the holy Spirit, and let them be assigned there where the worm does not die and the fire is not quenched', because they oppose the voice of the Lord declaring, You shall not make my Father's house a house of trade2. 14 Without the imposition of hands no person should read from the ambo during the church service-'' It is perfectly clear to everyone that a certain order has been established in the priesthood, and that it is God’s good pleasure that the appointment to priestly offices should be observed with care. However we have noticed that some, without the imposition of hands, are adopting the clerical tonsure while still youngsters, and without having received the imposition of hands from the bishop they are undertaking to read publicly from the ambo during the church service, even though they are acting uncanonically. We urge therefore that this be discontinued, and that the same regulation be observed among monks. Each monastic superior has permission for the imposition of hands on a reader for his own monastery, and only for that monastery, provided that the monastic superior has himself received from the bishop the imposition of hands to rule there, and obviously provided that he is himself a priest. Similarly it is an ancient custom that chorepiscopi, with the permission of the bishop, should appoint readers. 1 Mk 9, 47. 2 Jn 2, 16. See council of Carthage (419), canon 16 (CSP 230; trans. Percival 450); Quinisext council (692). canon 33 (CCO 166-167; trans. Percival 381). V 150 Concilium Nicaenum II— 787 IE "Οτι ού δεϊ κληρικόν έν δυσίν έκκλησίαις κατατάττεσβαι1 s ιο 15 so 25 Κληρικός άπό τοϋ παρόντος μή καταταττέσθω έν δυσίν έκκλησίαις' εμπορίας γάρ καί αισχροκέρδειας τοΰτο ίδιον καί άλλότριον έκκλησιαστικής συνήθειας' ήκούσαμεν γάρ έξ αύτής τής κυριακής φωνής, δτι ‘ ού δύναταί τις δυσί κυρίοις δουλεύειν, ή γάρ τδν ενα μισήσει καί τδν έτερον αγαπήσει, ή τοϋ ένδς άνθέξεται καί τοϋ ετέρου καταφρονήσει. ’2 ‘"Εκαστος* ούν κατά τήν άποστολικήν φωνήν, ‘ έν ω έκλήθη, έν τούτω οφείλει μενειν καί προσεδρεύειν έν μια έκκλησία' τά γάρ δι’ αισχροκέρ­ δειαν γινόμενα επί τών έκκλησιαστικών πραγμάτων, άλλότρια τοϋ θεοϋ καθεστήκασι. Πρδς δέ τήν τοϋ βίου τούτου χρείαν έπιτηδεύματά είσι διάφορα' έξ αύτών, εί τις βούλοιτο, τά χρειώδη τοϋ σώματος ποριζέσθω' έφη γάρ δ άπόστολος'* Ταϊς χρείαις μου καί τοϊς ούσι μετ’ έμοϋ ύπηρέτησαν αί χεϊρες αύται.’4 Καί ταϋτα μέν έν ταύτη τή θεοφύ­ λακτοι πόλει' έν δέ τοϊς έξω χωρίοις διά τήν έλλειψιν τών ανθρώ­ πων παραχωρείσθω. XV Quod non oporteat clericum duabus ecclesiis connumerari1· Clericus ab instanti tempore non connumeretur in duabus ecclesiis. Negotiationis enim est hoc et turpis commodi proprium, et ab ecclesi­ astica consuetudine penitus alienum. Audivimus enim ex ipsa dominica voce : Quia nemo potest duobus dominis servire, aut enim unum odio babebit, et alterum diliget: aut unum sustinebit et alterum contemnet2. Unusquisque ergo secundum apostolicam vocem, in quo vocatus est, in boc debet manere2, et in una locari ecclesia. Quae enim per turpe lucrum in ecclesiasticis rebus efficiuntur, aliena consistunt a Deo. Ad vitae vero huius necessi­ tatem studia sunt diversa: ex his vero qui voluerit, acquirat corporis opportuna. Ait enim Apostolus: Ad ea quae mihi opus erant, et bis qui mecum sunt, ministraverunt manus istae*. Et haec quidem in hac a Deo conservanda urbe. Ceterum in villis quae foris sunt, propter inopiam hominum indulgeatur. IS 3o "Οτι ού δεϊ Ιερατικόν άνδρα ίματίοις πολυτελέσιν άμφιεννυσθαι5 Quod non oporteat cacratum virum vestimentis preciosis indui3 Πάσα βλακεία καί κόσμησις σωμα­ τική άλλοτρία έστί τής Ιερατικής τάξεως' τούς ούν έαυτούς κοσμοϋν35 τας έπισκόπους ή κληρικούς, δι’ Omnis iactantia et ornatura corpo­ ralis aliena est a sacrato ordine. Eos ergo episcopos vel clericos qui se fulgidis et claris vestibus ornant, XVI ' Cf. conc. Nic. 1, cc. 15-16 (v. supra p. 13); conc. Chalc., cc. 10, 20 (v. supra pp. 92, 96); Can. ap. 15 (CSP 15); conc. Antioch. (341),.c. 3 (CSP 106); conc. Sard. (342/343), cc. 15-16 (CSP 182-183); conc. Carth. (419), cc. 54,90 (CSP 277-279, 334); conc. Quinisext. (692), cc. 10, 15 (CCO 137,144). « Mt 6,24. 1 1 Cor 7,20. ‘ Ac 20,34. 5 Cf. conc. Gangr. (ca 340), cc. 12, 21 (CSP 94, 98); conc. Qumisext. (692), c. 27 (CCO 158). Second Council of Nicaea — 787 * 150 15 A cleric should not be appointed to office in two churches1 From now on, no cleric should be appointed to office in two churches. Such a procedure savours of commerce and sordid profit-making, and is quite foreign to ecclesiastical custom. We have learned from the Lord’s own voice: No one can serve two masters, because either he will hate the one and love the other, or he will be devoted to the one and despise the other2. Therefore, following the advice of the apostle, Each should stay where he has been called*, and remain in one church. In ecclesiastical matters, whatever is done for the sake of sordid gain constitutes something alien to God. But as far as the needs of this present life are concerned, there are various gainful occupations; each may use these, as he prefers, to procure what is needed for the body. As the apostle said : These hands of mine have provided for my own needs and for the persons accompanying me4. These are the regulations for this God-protected city; for what concerns places in the country, a concession may be granted because of the lack of population. 16 /1 man in the priesthood should not wear expensive clothes5 All indulgence and adornment bestowed on the body is alien to the priestly order. Therefore all those bishops and clerics who deck themselves out in 1 Sec council of Nicaea I, canons 15-16 (see above p. 13); council of Chalcedon, canons 10,20 (see above pp. 92, 96); Apostolic canons 15 (CSP 15; trans. Percival 594); council of Antioch (341), canon 3 (CSP 106; trans. Percival 109); council of Sardica (342/343), canons 15-16 (CSP 182-183; trans. Percival 429-430); council of Carthage (419), canons 54,90 (CSP 277-279, 334; trans. Percival 468, 485); Quinisext council (692), canons 10, 15 (CCO 137, 144; trans. Percival 369, 373). 2 Mt 6, 24. 3 1 Cor 7, 20. * Ac 20, 34. 5 See council of Gangra (about 340), canons 12, 21 (CSP 94, 98; trans. Percival 97, 101); Quinisext council (692), canon 27 (CCO 158; trans. Percival 377). 151 Concilium Nicaenum Π — 7S7 έσθήτων λαμπρών καί περιφανών, τούτους διορθοϋσθαι χρή’ εί δέ έπιμένοιεν, έπιτιμίω παραδίδοσθαι1 ωσαύτως καί τούς τά μύρα χριομένους. ’Επειδή δέ ρίζα πικρίας άνω φύουσα1 μίασμα γέγονεν έν τή κα­ θολική έκκλησία ή τών χριστιανοκατηγόρων αίρεσις, καί οι ταύτην δεξάμενοι ού μόνον τάς είκονικάς άναζωγραφήσεις έβδελύςαντο, άλλά καί πάσαν εύλάβειαν άπώσαντο, τούς σεμνώς καί εύσεβώς βιοΰντας προσοχθίζοντες, καί πεπλήρωται έπ’ αύτοϊς τό γεγραμμένον ‘ Βδέλυγμα άμαρτωλώ θεοσέβεια·’5 εί εύρεθώσι τοίνυν έγγελώντες τοϊς τήν εύτελή καί σεμνήν άμφίασιν περικειμένοις, δι’ έπιτιμίου διορθούσθωσαν έκ γάρ τών άνωθεν χρόνων πας ιερα­ τικός άνήρ μετά μέτριας καί σεμνής άμφιάσεως έπολιτεύετο* παν γάρ δ μή διά χρείαν, άλλά διά καλλωπι­ σμόν παραλαμβάνεται, ' περπερείας ’ έχει κατηγορίαν, ώς δ μέγας έφη Βασίλειος.3 ’Αλλ’ ούδέ έκ σηρικών ύφασμάτων πεποικιλμένην έσθήτα ένδέδυτό τις, ούδέ προσετίθεσαν έτερόχροα έπιβλήματα έν τοϊς άκροις τών ίματίων’ ήκουσαν γάρ έκ τής θεοφθόγγου γλώσσης, δτι * οί τά μα­ λακά φορούντες έν τοϊς οϊκοις τών .βασιλέων είσίν.’1 IZ "Οτι μή έχων τις τά πρός άπαρτισμόν μή έπιχειρεϊν κτίζειν εύκτήριον οίκον "Οτι τινές τών μοναχών καταλιπόντες τά έαυτών μοναστήρια, έφιέμενοι άρχειν, καί τό ύπακούειν άπαναινόμενοι, έγχειρίζουσι κτίζειν εύκτηρίους οίκους, τά πρός άπαρτισμόν μή έχοντες. Εί τις οΰν τούτο emendari oportet. Quod si in hoc permanserint, epitimio tradantur. Similiter eos qui unguentis inungun­ tur. Quoniam vero, radice amaritu­ dinis exorta1, contaminatio facta est in catholica ecclesia christianos calumniantium haeresis, etiam hi qui hanc receperunt, non solum imagi­ narias picturas abominati sunt, sed et omnem reverentiam repulerunt, eos qui religiose ac pie vivunt, offendentes: ac per hoc completur in eis quod scriptum est: Abominatio est peccatori Dei cultus2. Igitur si in­ venti fuerint deridentes eos qui vilibus et religiosis vestimentis amicti sunt, per epitimium corrigantur. Priscis enim temporibus omnis sa­ cratus vir cum mediocri ac vili veste conversabatur. Omne quippe quod non propter necessitatem suam, sed propter venustatem accipitur ,.ela­ tionis" habet calumniam, quemad­ modum magnus ait Basilius3. Sed neque ex sericis texturis vestem quis variatam induebat, neque appone­ bat variorum colorum ornamenta in summitatibus vestimentorum. Au­ dierant autem ex deifona lingua, quia qui mollibus vestiuntur, in domi- s 10 is 20 25 30 bus regum suntfi XVII Ut qui non habet ea quae ad consummationem tufficiant, minime oratoriam aedificare domum incipiat 35 Quia quidam monachorum deseren­ tes monasteria sua, praeesse anhe­ lantes, et obedire renuentes, incho­ ant construere oratorias domos, ea quae ad perfectionem necessaria 4° sunt non habentes: quisquis igitur 1 Cf. Dt 29,18; Heb 12,15. 1 Edi 1,32. 3 Basilius Cacs., Rjg.fus. 22 (PG 31, 977). « Mt 11,8. Second Council of Nicaea — 787 * 151 brilliant and showy clothes should be called to order, and if they persist let them be punished. I he same holds for those who use perfumes. However, since the root of bitterness has sprouted* 1, there has appeared in the catholic church the plague of a heresy which delights in the defamation of Christians. Those who adopt this heresy not only heap insults on representational art, but also reject all forms of reverence and make a mockery of those who live pious and holy lives, thus fulfilling in their own regard that saying of scripture, For the sinner piety is an abomination'. So if persons are found who make fun of those who wear simple and respectful clothing, they should be corrected with punishment. Indeed, from the earliest times all those ordained to the priesthood have been accustomed to present themselves in public dressed in modest and respectful clothing, and anyone who adds to his apparel for the sake of decoration and not out of necessity deserves, as the great Basil remarked, to be accused of “vainglory”3. Neither did anyone dress in variegated clothes made of silk, nor did they add various coloured ornaments to the fringes of their garments. They had heard the tongue that spoke God’s words declare, Those who dress in soft clothes are in the houses of kings*. 17 Someone who lacks adequate resources should not undertake to found a house ofprayer Some monks abandon their own monasteries because they desire to be in authority and disdain obeying others, and then they attempt to found houses of prayer, although they lack adequate resources. If somebody undertakes to do 1 See Dt 29, 18; Heb 12, 15. 2 Ecli 1, 32. 1 Basil of Caesarea, Reg. fus (Longer rules) 22 (PG 31, 977). 4 Mt 11, 8. 152 Conditum Nicaenum 11 — 787 έπιχειρήσοι ποιείν, κωλυέσθω ύπό τοϋ κατά τόν τόπον έπισκόπου* εΐ δέ τά πρός άπαρτισμόν έχοι, τά βεβουλευμένα αύτώ εις πέρας άγέ5 σθωσαν. Τό αύτό δέ φυλάττεσθαι καί έπί λαϊκών καί κληρικών. hoc visus fuerit agere, prohibeatur a loci episcopo. At vero si sumptus sufficientes ad perfectionem ha­ buerit, quae ab ipso desiderantur, ad terminum perducantur. Idipsum autem servandum est etiam super laicis et clericis. IH "Οτι ού δει γυναίκας ένδιαιτάσθαι έν έπισκοπείοις, ή έν άνδρείοις μοναστηιο ρίοις1 xvni is -Ο 25 so Qind non oporiel feminas babitare in épiscopiii, vel virorum monasteriis1 Άπρόσκοποι γίνεσθε και τοίς έξω­ θεν2, φησίν ό θείος απόστολος* τό δέ γυναίκας ένδιαιτάσθαι έν έπισκο­ πείοις, ή καί μοναστηρίοις, παντός προσκόμματος αίτιον. Εί τις ούν δούλην ή έλευθέραν έν τώ έπισκοπείω κτώμενος φωραθείη ή έν τώ μοναστηρίω, πρός έγχείρησιν διακο­ νίας τινός, έπιτιμάσθω* έπιμένων δέ, καθαιρείσθω. Εί δέ καί τύχοι έν προαστείοις γυναίκας είναι, καί θελήσοι ό επίσκοπος ή δ ηγούμενος την πορείαν έν τοίς έκεϊσε ποιήσασθαι, παρόντος έπισκόπου, ή ήγουμενού, μηδόλως έγχείρησιν διακο­ νίας ποιείσθαι κατ’ έκεϊνον τόν και­ ρόν γυναικί, άλλ’ ίδιαζέτω έν έτέρω τόπω, εως άν την άπαναχώρησιν ποιήσηται δ έπίσκοπος*, διά τό άνεπίληπτον. Sine offensione estote his etiam qui foris sunt2, divinus dicit Apostolus. Feminas autem commorari in epi­ scopiis, vel etiam monasteriis, om­ nis est offensionis materia. Quisquis ergo ancillam vel liberam in episco­ pio possidere claruerit, vel in mo­ nasterio ad opus ministerii alicuius, increpetur: si autem permanserit, deponatur. Porro si contigerit in proastiis feminas esse, et voluerit episcopus vel abbas iter ad eas fa­ cere, praesente episcopo vel abbate nullatenus monasterii opus facere eo tempore mulieri liceat, sed seor­ sum moretur in alio loco, donec episcopus vel abbas recedat, propter irreprehensibili tatem. ΙΘ Περί του έκτός δοσίων τάς καταταγάς τών Ιερατικών, μοναχών τε καί. μοναστριών γίνεσθαι3 XIX Ut sine dat'onibus sponsiones sacrorum virorum, monachorum quoque ac monacharum fiant* Τοσοϋτον κατενεμήθη της φιλαργυ- In tantum inolevit avaritiae facinus 35 ρίας τό μϋσος είς τούς ήγήτορας in rectores ecclesiarum, ut etiam ® ή ό ήγούμενος add, v. /. CCO 1 Cf. conc. Nie. I, c. 3 (v. supra p. 7); conc. Ancyr. (314), c. 19 (CSP 70); Basilios Caes., c. 88 (CPG 169-172). * Ci. 1 Cor 10, 32; Col 4, 5; 1 Th 4,11. ’ Cf. conc. Chalc., c. 2 (v. supra p. 87); conc. Quinisext. (692), cc. 22-23 (CCO 153-154); Can. ap. 29 (CSP 21); Basilius Caes., c. 90 (CPG 175-178). Second Council of Nicaea — 787 * 152 this, let him be prevented by the local bishop. If someone possesses adequate resources, however, his plans should be brought to completion. The same ruling holds for both laity and clerics. 18 Women should not live in the houses of bishops nor in male monasteries' Be irreproachable even for those outside12, says the divine apostle. Now for women to live in the houses of bishops or in monasteries is a cause for every son of scandal. Therefore if anybody is discovered to be keeping a woman, whether a slave or free, in the bishop’s house or in a monastery in order to undertake some service, let him be censured, and if he persists let him be deposed. Should it happen that women are living in the suburban residence and the bishop or monastic superior wishes to journey there, no woman should be allowed to undertake any sort of work during the time that the bishop or monastic superior is present; she should stay on her own in some other area until the bishop" has retired, in order to avoid all possible criticism. 19 On the acceptance of candidates to be priests, monks or nuns without the presentation of gifts? The blight of avarice has spread to such an extent among ecclesiastical author- or the monastic superior added in variant reading in CCO 1 See council of Nicaea I, canon 3 (see above p. 7); council of Ancyra (314), canon 19 (CSP 70; trans. Percival 71); Basil of Caesarea, canon 88/89 (CPG 169-172; trans. Percival 610). 2 See 1 Cor 10, 32; Col 4, 5; 1 Th 4, 11. ’ See council of Chalcedon, canon 2 (see above p. 87); Quinisext council (692), canons 22-23 (CCO 153-154; trans. Percival 376); Apostolic canons 29 (CSP 21 ; trans. Percival 595); Basil of Caesarea, canon 90/91 (CPG 175-178; trans. Percival 610). 153 Concilium Nicaenum Π — 787 τών έκκλησιών, ώστε καί τινας τών λεγομένων εύλαβών άνδρών τε καί γυναικών, έπιλαθομένους τάς έντολάς τοϋ κυρίου, έςαπατηθηναι, καί διά χρυσίου τάς είσδοχάς τών προσερχομένων τω τε Ιερατικώ τάγματι καί τώ μονήρει βίω ποιεΐσθαι. Καί γίνεται, 4 ών ή άρχή αδόκιμος, καί τό παν απόβλητον’1, ώς φησιν ό μέγας Βασίλειος- ουδέ γάρ θεώ διά μαμωνά δουλεύειν έξεστιν®. Εί τις ούν εύρεθείη τούτο ποιών, εί μέν έπίσκοπος εϊη ή ηγούμενος ή τις τοΰ Ιερατικού, ή παυσάσθω ή καθαιρείσθω, κατά τόν δεύτερον κανόνα της έν Καλχηδόνι αγίας συνόδου' έί δέ ήγουμένη, έκδιωχθήτω έκ τοϋ μοναστηριού καί παραδοθήτω έν έτέρω μοναστηρίω πρός ύποταγήν ώσαύτως καί ηγούμενος μή ίχων χειροτονίαν πρεσβυτέρου. Έπί δέ τών παρά γονέων διδομένων δίκην προικώων τοΐς τέκνοις, ή ιδιο­ κτήτων αύτών πραγμάτων προσαγομένων, όμολογούντων τών προσαγόντων ταϋτα είναι αφιερωμένα τώ θεώ, ώρίσαμεν, κάν τε μείνη, κάν τε έξέλθη, μένειν αύτά έν τώ μοναστηρίω, κατά την ύπόσχεσιν αύτού, εί μή είη αιτία τοΰ προεστώτος. quidam eorum qui dicuntur religiosi viri atque mulieres, obliviscentcs mandatorum Domini, decipiantur, et per aurum introitus accedentium tam ad sacratum ordinem, quam ad monasticam vitam efficiant. Unde fit, ut „quorum initium improbabile est, omnia sint proficienda**°, ut ma­ gnus ait Basilius, neque enim Deo per mammona servire licet®. Si quis ergo inventus fuerit hoc faciens, si quidem episcopus vel abbas exstite­ rit, vel quilibet de sacrato collegio, aut desinat aut deponatur, iuxta secundam regulam sancti Chalcedonensis concilii; abbatissa vero eiiciatur de monasterio, et tradatur in alio monasterio ad sublectionem; similiter et abbas qui non habuerit manus impositionem presbyteri. io is u Porro quae filiis a parentibus dan­ tur more dotis, vel si qua ex propriis rebus acquisita offeruntur, profitentibus his qui ea offerunt Deo dican- 25 da, definimus, sive perseveraverint, sive exierint, manere illa in mona­ sterio secundum repromissionem ipsorum, nisi fuerit culpa praelati. XX K "Οτι θύ δει άπό τοΰ παρόντος γίνεσθαι διπλοΰν μοναστήριον καί περί τών διπλών μοναστηρίων3 Άπό τοΰ παρόντος όρίζομεν μή γί­ νεσθαι διπλοΰν μοναστήριον, οτι σκάνδαλον καί πρόσκομμα τοϊς πολλοΐς γίνεται τούτο. Εί δέ τινες μετά συγγενών προαιρούνται άποτάξασθαι καί τώ μονήρει βίω κατακολουθεϊν, τούς μέν άνδρας δέον άπ- & Oporteat amodo duplex monasterium A”· de duplis monasteriis? Ex hoc definimus, minime duplex fieri monasterium; quia scandalum ss id et offendiculum multis efficitur. Si vero aliqui cum cognatis abre­ nuntiare, et monasticam vitam sec­ tari voluerint, debent quidem viri virorum adire coenobium, feminae *0 1 Basilius Caes., De ieiunio bom. II (PG 31, 192). * Cf. Mt 6,24. * Cf. conc. Quinisext. (692), cc. 46-47 (CCO 184-186). Second Council of Nicaea — 787 * 153 ities that even some so-called pious men and women, forgetting the Lord’s commands, have been tricked into authorizing, for the sake ofcash payments, the entry of those presenting themselves for the priestly order and the monastic life. Thus it happens, as the great Basil says, “when people begin wrongly, all they do is to be rejected”12 , for it is not possible to serve God through mammon’. So, if somebody is found out to be doing this, if he is a bishop or a male monastic superior or one of the priests, let him stop or be deposed, in accordance with canon 2 of the holy council of Chalcedon. If the person is a female monastic superior, let her be expelled from the monastery and put under obedience in another monastery, and similarly for a male monastic superior who has not received priestly ordination. With regard to gifts given by parents under the concept of dowries for their children, or with regard to the personally acquired goods that the latter present, provided that those presenting them declare that these are gifts offered to God, we have decreed that these gifts are to remain in the monastery, whether the person stays or leaves, in accordance with their explicit undertaking, unless there is a reprehensible cause on the part of the person in charge. 20 From now on it is not right that double monasteries be started, and on the subject of double monasteries? We decree that from now on no more double monasteries are to be started, because this becomes a cause of scandal and a stumbling block for ordinary folk. If there are persons who wish to renounce the world and follow the monastic life 1 Basil of Caesarea, De ieiunio horn. (Homilies on fasting) 2 (PG 31, 192). 2 See Mt 6, 24. ’ See Quinisext council (692), canons 46-47 (CCO 184-186; trans. Percival 387). 154 5 ιο 15 20 25 Conditum Nicaenum 11 — 787 ιέναι είς άνδρεϊον μονοστήριον καί τάς γυναίκας είσιέναι έν γυναικείω μο­ ναστήρια)’ έπί τούτω γάρ εύαρεστεΐται ό θεός. Τά δέ δντα έως του νϋν διπλά κρατείτωσαν κατά τόν κανόνα τοϋ άγιου πατρός ήμών Βασιλείου1, καί κατά τήν διαταγήν , αύτοΰ οϋτω διατυπούσθωσαν. Μή διαιτάσθωσαν έν ένί μοναστηρίω μο­ ναχοί καί μονάστριαι, μοιχεία γάρ μεσολαβεί τη συνδιαιτήσει. Μή έχέτω παρρησίαν μοναχός πρός μονάστριαν, ή μονάστρια πρός μοναχόν, ιδία προσομιλεϊν. Μή κοιταζέσθω μοναχός έν γυναικείω μοναστηρίω, μηδέ συνεσθιέτω μοναστρία κατά μόνος. Καί ότε τά αναγκαία τοϋ βίου παρά τοϋ ανδρείου μέρους πρός τάς κανονικάς αποκομίζονται, έξω­ θεν τής πόλης ταϋτα λαμβανέτω ή ηγούμενη τοϋ γυναικείου μοναστη­ ριού μετά γραός τίνος μοναστρίας. Εί δέ συμβή καί συγγενή τινα θέλει θεάσασθα: ό μοναχός, έπί παρουσία τής ήγουμένης ταύτη προσομιλείτω διά μικρών καί βραχέων λόγων, καί συντόμως έξ αύτής άπαναχωρείτω. KA "Οτι ού δει καταλιμπάνειν τούς μοναso χούς τά οίκεϊα μοναστήρια καί έν έτέροις μεταβαίνειν2 Μή δεΐν μοναχόν, ή μονάστριαν, καταλιμπάνειν τήν οίκείαν μονήν καί be έτέρα άπέρχεσθαι. Εί δέ τοϋτο συμ35 βή, ξενοδοχείσθαι αύτόν άναγκαϊον’ προσλαμβάνεσΟαι δέ άνευ γνώμης τοϋ ήγουμένου αύτοϋ ού προσήκει. vero mulierum ingredi monasteri­ um: in hoc enim placatur Deus. Quae autem hactenus sunt dupla teneant secundum regulam sancti patris nostri Basilii1, et secundum praeceptionem eius ita formentur. Non habitent in uno monasterio monachi et monachae: adulterium enim intercipit cohabitationem. Non habeat aditum monachus ad mona­ cham, vel monacha ad monachum, secreto ad collocutionem. Non cubet monachus in muliebri mona­ sterio, neque singulariter cum mo­ nacha convivetur. Et quando ne­ cessaria vitae a virorum parte ad regulares deferuntur, extra portam haec suscipiat abbatissa monasterii feminarum cum quadam vetula mo­ nacha. Porro si contigerit, ut ali­ quam propinquam suam videre voluerit monachus, in praesentia abbatissae huic confabuletur per modica et compendiosa verba, et in brevi ab ea discedat. XXI Quod non oporteat monachos deserere propria monasteria et transire in alicP Non oportere monachum, vel mo­ nacham, monasterium proprium re­ linquere et ad alia proficisci. Quod si contigerit hoc, recipi hunc hospi­ tio nccesse est: assumi autem eum sine voluntate abbatis eius non convenit. » Cf. Basilius Caes., Reg.fns. 33 (PG 31, 997); Reg. brev. 108-111, 220 (ibid. 1156sq., 1228). * Cf. conc. Chalc., c. 4 (v. supra p. 89). Second Council of Nicaea ~ 787 * 154 along with their relatives, the men should go off to a male monastery and their wives enter a female monastery; for God is surely pleased with this. The double monasteries that have existed up to now should continue to exist according to the rule of our holy father Basil1, and their constitutions should follow his ordinances. Monks and nuns should not live in one monastic build­ ing, because adultery takes advantage of such cohabitation. No monk should have the licence to speak in private with a nun, nor any nun with a monk. A monk should not sleep in a female monastery, nor should he cat alone with a nun. When the necessary nourishment is being carried from the male area for the nuns, the female superior, accompanied by one of the older nuns, should receive it outside the door. And if it should happen that a monk wishes to pay a visit to one of his female relatives, let him speak with her in the presence of the female superior, but briefly and rapidly, and let him leave her quickly. 21 Monks ought not to leave their own monasteries and transfer to others2 It is not right for a monk or a nun to leave his or her own monastery and transfer to another. However should this occur, it is obligatory that hospitality be given, but such a person should not be accepted as a member without the agreement of his or her monastic superior. 1 See Basil of Caesarea, Reg. fus. (Longer rules) 3 (PG 31, 997); Reg- ^rev- (Shorter rules) 108-111, 220 (ibid. 1156 ff., 1288). 2 See council of Chalcedon, canon 4 (see above p. 89). 155 Con ahum Nicaenum 11 — 737 KB XXII "Οτι δεϊ μετ’ εύχαριστίας καί πάσης φειδοΰς καί εύλαβείας μοναχούς, εί συμβή, μετά γυναικών έσθίειν1 Quod aporicat cum gratiarum actioni «t omni parcitate ac reverentia menaehoc, ii contigerit, cum feminii manducare1 Θεώ μέν τό irôcv άνατίθεσθαι, καί ού τοϊς ίδίοις θελήμασι δουλοϋσθαι, μέγα χρήμα τυγχάνει* Είτε γάρ έσθίετε, είτε πίνετε,’ ό θείος από­ στολός φησι, ‘πάντα εις δόξαν θεοϋ ποιείτε.’2 Χριστός ούν ό θεός ήμών έν τοϊς εύαγγελΐοις αύτοΰ τάς άρχάς τών αμαρτημάτων έκκόπτειν προστέταχεν* ού γάρ ή μοιχεία μό­ νον παρ’ αύτοΰ κολάζεται, αλλά καί ή κίνησις τοΰ λογισμού προς τήν τής μοιχείας έγχείρησιν κατακέκριται, λέγοντας αύτοΰ* ‘ Ό έμβλεψας γυναικί πρός τό έπιθυμήσαι ήδη έμοίχευσεν αύτήν έν τή καρδία αύ­ τοΰ.’3 "Ενθεν ούν μαθητευθέντες, λογι­ σμούς οφείλομεν καθαίρειν' * Εί γάρ καί πάντα εξεστιν, άλλ* ού πάντα συμφέρει Μ, ώς έξ άποστολικής φω­ νής διδασκόμεθα. Έπάναγκες ούν έστι παντί άνδρί διά τό ζήν έσθίειν* καί οίς μεν βίος έστι γάμου καί τέκνων καί λαϊκής διαθέσεως, άναμίξ έσθίειν άνδρας καί γυναίκας τών άδιαβλήτων έστί, μόνον τώ διδόντι τροφήν τήν εύχαριστίαν προσάγοντας* καί μή διά τινων θυμελικών έπιτηδευμάτων, είτουν σατανικών ασμάτων, κι­ θαρών τε καί πορνικών λυγισμάτων, οίς έπέρχεται προφητική άρά, ούτωσί λέγουσα* ‘ Ούαί οι μετά κιθά­ ρας καί ψαλτηρίου τον οίνον πίνοντες, τά δέ έργα κυρίου ούκ έμβλεπουσι, καί τά έργα τών χειρών αύ­ τοΰ ού κατανοοΰσι. ’5 Καί εί πώποτε εΐεν τοιοΰτοι έν τοϊς χριστιανοϊς, διορθούσθωσαν* εί δέ μή γε, κρα- Deo quidem totum committere, et non propriis voluntatibus deservire, '5 magna res est. She enim manducatis, sive bibitis, divinus Apostolus dicit, omnia ingloriam Dei facite-. Christus ergo Deus noster in evangeliis suis initia peccatorum recidere praece- 10 pit ; non enim moechia ab eo tantum inhibetur, sed et motio cogitationis ad moechiae commissum damnatur, dicente eo: Qui viderit mulierem ad concupiscendum eam, iam moechatus est 15 eam in corde suo\ Hinc ergo edocti, cogitationes debemus mundare: Nam etsi omnia licent, sed non omnia expediunt1, ut ex apostolica voce docemur. Neces­ sarium ergo est omni homini man­ ducare, ut vivat. Et quidem inter eos, quibus vita est nuptiarum et natorum atque laicalis affectus, man­ ducare viros et mulieres simul, nulli detractioni patet; tantum ut ei qui dat escam, gratias agant: et non ab eis per quasdam thymelicas volup­ tates satanae imago cantantibus citharisque atque meretriciis con­ tortionibus coli videatur. Quibus superveniet prophetica maledictio, quae ita dicit: Vae qui cum cithara 20 25 30 35 et psalterio vinum bibunt, opera autem Domini non intuentur, et opera manu­ um eius non intelliguni*. Et si usquam fuerint inter christianos huiusmodi, 40 corrigantur; sin autem, obtineant 1 Cf. Can. ap. 42-43 (CSP 29-30); conc. Laod. (325/381), c. 24 (CSP 144); conc. Quinisext. (692), cc. 5, 46, 47 (CCO 130-131, 184-186); Basilius Caes., c. 88 (CPG 169-172). » 1 Cor 10, 31. » Mt 5, 28. * 1 Cor 6, 12; 10, 23. 8 Is 5, 12. Second Council of Nicaea — 787 it 155 22 It is the duty of monks to say grace and to eat with great parsimony and propriety when occasion arises to cat in the company of women * It is very important to dedicate everything to God and not to become slaves of our own desires; for whether yon eat or drink, the divine apostle says, do all for the glory of GocF. Now Christ our God has instructed us in his gospels to eradi­ cate the beginnings of sins. So not only adultery is rebuked by him, but also the movement of one’s intention towards the performance of adultery, when he says: He who looks on a woman lustfully has already committed adultery with her in his heart?. Thus instructed we should purify our intentions: For if all things are lawful, not all things are expedient*, as we learn from the words of the apostle. Now everybody is certainly obliged to eat in order to live, and in the case of those whose life includes marriage and children and the conditions proper to layfolk it is not reprehensible that men and women should eat in one another’s company; though they should at least say grace to thank the giver of their nourishment, and they should avoid certain theatrical entertainments, diabolical songs, the strumming of lyres and the dancing fit for harlots; against all such there is the curse of the prophet which says, Woe on those who drink their wine to the sound of lyre and harp, those who pay no attention to the deeds of the Lord and have never a thought for the works of his hands5. If ever such people are found among Christians, they should reform, and if they do not, let the canonical sanctions established by our predecessors be imposed on them. ' See Apostolic canons 42-43 (CSP 29-30; trans. Percival 597); council of Laodicea (325/381), canon 24 (CSP 144; trans. Percival 144); Quinisext council (692), canons 5, 46, 47 (CCO 130—131, 184-186; trans. Percival 364, 387); Basil of Caesarea, canon 88/89 (CPG 169-172; trans. Percival 610). 2 1 Cor 10, 31. ’ Mt 5, 28. 4 1 Cor 6, 12; 10, 23. 5 Is 5, 12. 156 Concilium Nicaenum II — 7S7 τείτωσαν έπ* αύτοϊς τά παρά τών πρό ήμών κανονικός έκδοθέντα. ΟΙς δέ ό βίος έστϊν ήσύχιος καί μο­ νότροπος, ώς συνταξαμένοις κυρίφ τώ 5 θεώ ζυγόν μονήρη, άραι, καθίσαι τε καί σιωπησαι1. Άλλα μήν καί τοϊς Ιερατικόν έκλεξαμένοις βίον ούδόλως έξεστι κατ’ ιδίαν γυναιξί συνεσόίειν, εί μήπω μετά τινων θεοφό10 βων καί ευλαβών άνδρών καί γυναι­ κών, ϊνα καί αυτή ή συνεστίασις πρός κατόρθωσιν πνευματικήν άπάγη. Καί έπί συγγενών δέ τό αύτό ποιείτο. 15 Εί δέ καί αύθις έν όδοιπορία συμβή τά της αναγκαίας χρείας μή έπιφέρεσόαι μοναχόν ή καί ιερα­ τικόν άνδρα, καί διά τό άναγκαϊον Μ καταλύσαι βούλεται είτε έν πανδο­ χείο ή καί έν οϊκω τινός, άδειαν έχειν αύτόν τούτο ποιεϊν, ώς της χρείας κατεπειγούσης. 1 Cf. Lm 3,27-28. super eis quae sunt ante nos regula­ riter edita. Quibus autem vita est solitaria et unius moris, ut eis videlicet qui Domini iugum se singulare tollere spondent, sedere et tacere convenit1. Sed et his qui sacratam elegere vi­ tam, nullo modo licet secreto cum mulieribus convivari; nisi forte cum quibusdam Deum timentibus et re­ verendis viris, vel etiam mulieribus; quatenus et ipsa convivatio ad di­ rectionem spiritualem proficiat. Et inter consanguineos quoque idipsum efficiatur. Rursusque si contigerit in itinere monachum vel sacratum virum non circumferre quae victui opportuna sunt, et propter necessitatem diver­ tere sive in xenodochium, sive in domum alicuius, licentiam habebit hoc faciendi, tamquam urgente ne­ cessitate. Second Council of Nicaea — 787 * 156 Those whose mode of life is contemplative and solitary should sit and be silent1, because they have entered into a contract with the Lord that the yoke they carry will be a solitary one. Indeed, all those who have chosen the life of priests are certainly not free to eat privately in the company of women, but at the most in the company of certain God-fearing and pious men and women, in order that such a meal taken in common may draw them to spiritual betterment. Let the same be done in the case of relatives. As for another situation, if a monk or even a man in priestly orders happens to be making a journey and is not carrying with him his indispensable provisions, and then wishes to satisfy his needs in a public inn or in someone’s house, he is allowed to do so when it is a case of pressing necessity. 1 See Lm 3, 27-28. Constantinople IV 869-870 INTRODUCTION This council, designated as the eighth ecumenical council by western canonists, is not found in any canonical collections of the Byzantines; its acts and canons are completely ignored by them. Modern scholars have shown that it was included in the list of ecumenical councils only later, that is, after the eleventh century. We have decided to include the council, for the sake of historical completeness. Emperor Basil I and the patriarch Ignatius, after being restored to his see of Constantinople, asked Pope Nicholas I to call a council to decide about the bishops and priests who had been ordained by Photius. It was held at Constanti­ nople after the arrival of legates from Pope Hadrian II, who had meanwhile succeeded Nicholas. These legates were Donatus, Stephen and Marinus and they presided at the council. It began in the cathedral of Hagia Sophia on 5 October 869*. The tenth and last session was held on 28 February 870, when 27 canons were read out and approved by the council. All who were willing to sign the Liber satisfactionis, which had been sent by Pope Hadrian II, were admitted to the council. The account made by Anastasius contains the authentic list of those who signed the acts of the council. Emperor Basil I and his sons, Constan­ tine and Leo, signed the acts after the patriarchs and in the same year they promulgated the council’s decisions, after drawing up a decree for this purpose. As regards the canonical authority of these deliberations, various facts regard­ ing the council held in the cathedral of Hagia Sophia in November 879, so that Photius might be restored to the see of Constantinople, should be remembered. Peter, a Roman cardinal, presided at this council. It took account of a letter of Pope John VIII, which had been sent to the emperor and translated into Greek. This reads (chapter 4) : “We declare that the synod held at Rome against the most holy patriarch Photius in the time of the most blessed pope Hadrian, as well as the holy synod of Constantinople attacking the same most holy Photius (i.e., in 869-870), are totally condemned and abrogated and must in no way be invoked or named as synods. Let this not happen”.' Some people have thought that this 1 At this first session, on the demand of the Roman legates, the fathers put their signatures to the ancient profession of faith of Pope Hormisdas (514—523), which had been sent to the Spanish bishops, but they did not follow the exact words of the pope’s letter (a critical edition can be found in W. Haacke, Die Glanbensformel des Papstes Hormisdas im Acadanischen Schisma, Rome 1939; see D, nos. 171-172) and there were many changes and additions (Msi 16, 27-28). 2 Msi 17, 490. 158 Fourth Council of Constantinople — 869- 87Ό text had been altered by Photius’; but in rhe so-called '‘unaltered” text of the letter this passage is replaced by dots (...), and the following passage reads: “For the see of blessed Peter, the key-bearer of the heavenly kingdom, has the power to dissolve, after suitable appraisal, any bonds imposed by bishops. This is so because it is agreed that already many patriarchs, for example Athanasius ..., after having been condemned by a synod, have been, after formal acquittal by the apostolic see, promptly reinstated”.* 4 Ivo of Chartres explicity affirms: “The synod of Constantinople which was held against Photius must not be recog­ nised. John VIII wrote to the patriarch Photius (in 879): We make void that synod which was held against Photius at Constantinople and we have com­ pletely blotted it out for various reasons as well as for the fact that Pope Hadrian did not sign its acts”. Ivo adds from the instructions that John VIII gave to his legates for the council in 879: “You will say that, as regards the synods which were held against Photius under Pope Hadrian at Rome or Constantinople, we annul them and wholly exclude them from the number of the holy synods”? For these reasons there is no ground for thinking that the text was altered by Photius6. An authentic copy of the acts of the council of 869-870 was sent to Rome, as of right. Anastasius, the librarian, ordered a complete copy to be made for himself. Then, wrhen the legates’ copy wras stolen, he translated his own copy into Latin, on Pope Hadrian’s orders, making a word for word translation. Anastasius also makes it plain that the Greeks adopted every means to distort the acts, “by abbreviating here and by expanding or changing there”. He adds: “Whatever is found in the Latin copy of the acts of the eighth synod is completely free from the alloy of falsehood; however, whatever more is found in the Greek text is thoroughly infected w'ith poisonous lies”.7 The Greek text has been partly preserved from total destruction in the summary' of an anonymous w'riter who copied out anti-Photian texts. This summary has 14 canons, as opposed to the 27 of Anastasius, and only contains excerpts, dealing with the most important points, of these canons. Where comparison is possible, the Latin version of Anastasius hardly departs from the Greek text. Indeed it is so literal that at times it can only be understood by comparison w'ith the Greek text, and when the latter is missing we must sometimes rely on conjecture8. The documents printed below are taken from the following: the “Definition” from the Roman edition (= Rm) 3, 284-287; the canons from CCO 289-342. The English translation is from the Latin text, for the reasons mentioned above. ' This story’ of Photius’s tampering with the text is clearly unjust to him. Ivo of Chartres, in his Decretum (PL 161, 56), produces Pope John VIII’s letter to prove that the Roman pontiff has the power to annul a decree pronounced against anyone at all, and the text he provides is the same as that of Photius; see G. Hofmann, Ivo von Chartres uber Photius, Orient. Christ. Per. 14 (1948) 105-137. 4 Msi 16, 482-483. 5 Decretum IV 76 and 77 (PL 161, 285). b The matter has been extensively treated by F. Dvomik, L'affaire de Photius dans la littéra­ ture latine du Moyen-Age, Institut imeni Kondakova IC (1938) 10-93; see id., Le schisme de Photius, Paris 1950, 415-422. 7 Msi 16, 18. 8 M. Raderus, Acta sacrosancti et oecumenia concilii octavi, Constantinopolitani /V, nunc primum ex mss. codd. Bajuv. et August. Vindel. graecc cum latina interpretatione, Ingolstadt 1604; J.S. Assemani, Bibliotheca iuris orientalis canonici et avilis, II Rome 1766, 259-323 from Ottob. 27; Pitra 2, XX from Vatic. 483. Fourth Council of Constantinople — 869-870 159 BIBLIOGRAPHY: H-L 4, 481-546; DThC 3 (1908) 1273-1307 and 12 (1935) 15491582; DHGE 13 (1956) 763-766; LThK 6 (21961 ) 496-497; NCE 4 (1967) 241-242; HC 3 (1980) 181-193;J. Hergenrother, Photius, Patriarch von Konstantinopel, 2 Regensburg 1867, 7-166; F. Dvornik, L'occuméntcité du huitième· concile (869-870) dans la tradition occidentale du Moyen-Age, Acad. Roy. de Belgique, Bull, de la cl. de lettres V, 24 (1938) 445-487; id., The Photian Schism: History and Legend, Cambridge 1948; P. Stéphanou, La violation du com­ promis entre Photius et les ignatiens, Orient. Christ. Per. 21 (1955) 291-307; F. Dvornik, The Patriarch Photius in the Light of Recent Research, Berichte z.um XL Internationalen Byzantinisten-KongreB München 1958, Ill, 1-56; P. Stéphanou, Korreferat ..., ibid., VII, 17-23; D. Stiernon, Constantinople IV, Histoire des conciles 5, Paris 1967; C. Lconardi, Anastasio il Bibliotecario e I’VHI concilio oecumenico, Studi Medievali, ser. 3, 8 (1967) 59-192; V. Peri, C’c un concilio oecumenico ottavot, Annuarium Historiae Conciliorum 8 (1976) 53-79; J. Hussey, The Orthodox Church in the Byzantine Empire, Oxford 1986, 79-82. TEXT AND TRANSLATION 160 Concilium ConitantinopolitunHm /V — 869-870 [Terminus sanctae ac universalis octavae synodi] Sancta, magna et universalis synodus, quae per divinam voluntatem et gratiam et sanctorum amicorum Christi ac Deo confirmatorum impera­ torum nostrorum Basilii et Constantini congregata est in hac a Deo 5 conservanda regia urbe, in famosissimo templo sanctae ac magnae nominis Sophiae, definivit subter annexa. Connaturale omnipotentis Dei et Patris Verbum, quod firmavit caelum sicut cameram et construxit fines terrae ac caeterorum universorum statum, ut insubstantialiter esset effecit et regit et continet et salvat, qui. io dicit per Isaiae prophetae vocem : Aspice in caelum sursum, quia caelum, ut fumus, solidatum est, terra autem ut vestimentum veterascet, qui autem habitant eam, sicut baec, morientur; salutare autem meum in aeternum erit et iustitia mea non deficiet1; qui propter nos secundum nos factus est, et caelestem iustitiam super terram plantavit et dixit: Caelum et terra transibunt, verba autem is mea non transibunt2; qui dixit ad omnes, qui in eum crediderant: Si vos transieritis in verbo meo, veri discipuli mei eritis, et cognoscetis veritatem et veritas liberabit vos3. so 25 so 35 40 Iste solus infinitae potentiae Dominus et Deus noster, multos quidem alios ab olim et longe ante, homines mancipatos mendacio et veritatis inimicos in agro suo, id est in ecclesia, mala zizania secundum evangelicam significationem seminantes4, et mundum frumentum divinae iustitiae operire tentantes, veluti quidem sapientissimus et omnipotentissimus agricola, evulsit atque disperdidit, et ad id, quod omnino non est, iure convertit; sàlutare autem suum semper ad monendum praeparavit, et iustitiam suam firmavit, et manifestiorem exhibuit. Sed nihil minus, et in instantibus temporibus zizaniorum satore per quosdam pravissimos et impiissimos homines ecclesiasticum agrum inutilem reddere tentante; aequali eademque providentia et hunc sollicitudine dignum exhibuit et a sordibus iniquitatis eripuit atque ad puritatem revocavit antiquam; piissimum enim et tranquillissimum imperatorem nostrum, qui divinae iustitiae amator et injustitiae hostis, et in mandatis eius manentem disci­ pulum ipsius, demonstratum incorruptum et scientem et conservantem veritatem, excitavit ad iniustitiae peremptionem, et divinae iustitiae confirmationem. Qui per supernum auxilium et gratiam ecclesiastici tabernaculi, architectos a finibus orbis terrarum in hanc a Deo con­ struendam et regiam urbem convocavit, et universalem synodum con­ gregavit, quae evangelicarum sanctionum et Moysaicarum et propheti­ carum legum, atque apostolicorum ac paternorum necnon et synodicorum mandatorum munimina custodiens, pietatis terminos renovavit et veritatem et iustitiam in ecclesiasticis atriis praedicavit. Hinc ergo et Christianorum sinceram et immaculatam fidem et dogma orthodoxae religionis omnes qui apud eam convenimus sacrati roborantes, credimus in unum Deum, in tribus consubstantialibus et divinis ac princi­ palibus personis utputa quemadmodum tribus solibus invicem indissi»15 51,6. * Mt 24,35. » Io 8,31-32. 4 Cf. Mt 13, 25. Fourth Council of Constantinople — 869-870 ♦ 160 [Definition of the holy and universal eighth synod] The holy, great and universal synod, which was assembled by God’s will and the favour our our divinely approved emperors Basil and Constantine, the holy friends of Christ, in this royal and divinely protected city and in the most famous church bearing the name of holy and great Wisdom, declared the following. The Word, of one nature with the almighty God and Father, is he who established heaven like a vault and fixed the ends of the earth and the place of all other things. He made it to be contingent and he rules, preserves and saves it. He says through the voice of the prophet, Isaiah: Lift up your eyes to heaven, because heaven has been fashioned like smoke, but the earth shall wear out like a garment; its inhabitants shall perish like them; but my salvation shall last for ever and my justice shall not fail1. He was made like us for our sake and has established on earth heavenly justice and said, Heaven and earth shall pass away but my words shall not pass away2. He said to all who believed in him: If you continue in my word, you will truly be my disciples, and you will know the truth and the truth will make you free2. It was our God and Lord of infinite power alone who, just like a farmer of supreme wisdom and power, uprooted and scattered and rightfully obliterated many others from an earlier time and from long ago who, given over to lies and in opposition to the truth, were sowing — to use the gospel image4 — evil tares in his field, that is, in the church, and were trying to overwhelm the pure grain of divine justice. He always prepared his manner of deliverance so as to give warning, he established his justice and revealed it with greater clarity. But nevertheless, in our time too, the sower of tares is trying to make the field of the church useless through some utterly depraved and impious people. With that one and the same providence, he has shown that this field is worthy of compas­ sion and snatched it from the filth of iniquity and called it back to its ancient purity. For, to destroy injustice and reinforce divine justice, he has raised up, as an unwavering follower of his commandments, a person proved to be incorrupt in both his knowledge and his maintenance of the truth, our most devout and serene emperor, who is a friend of divine justice and an enemy of injustice. He, by means of the divine help and the overall favour of the church, has gathered together architects from the ends of the earth into this royal city, which must be built up by God, and has assembled a universal synod which, while guarding the strong defences of the gospel sanctions, the laws of Moses and the prophets together with the commands of the apostles and fathers as well as of the councils, has revived the established forms of right conduct and proclaimed truth and justice in the courts of the church. Consequently, all of us bishops who have come to take part in the synod and to strengthen the true and undefiled faith of Christians and the teaching of orthodox religion, we declare our belief in one God, in three persons consub­ stantial, divine and autonomous, as, for example, we may look at the one nature ’Is 51, 6. 2 Mt 24, 35. 3 Jn 8, 31-32. 4 See Me 13, 25. 161 Conalihm CamtanttnopohlMHm IV — 8b9-870 milibus, vel in totidem splendoribus unam luminis intuemur naturam; unum quidem et singularem Deum secundum rationem substantiae, trinum autem vel tria, si eum secundum rationem personarum praedica­ mus, et neque a se ut esset factus.neque ab alio quomodolibet hoc accepisse fatemur; sed sine initio et aeternum, et solum semper exsistentem, et 5 secundum eadem et similiter habentem, et nullam commutationem vel conversionem admittentem; factorem et conditorem omnium intelligibilium et sensibilium existentem; sic enim et sancta et magna Nicaena synodus exponens fidei symbolum ait: Lumen de lumine, Deum verum, Filium de Deo vero Patre manifeste praedicans, et reliqua, ut catholica 10 ecclesia accepit; quam et nos suscipientes uno sensu, vesanum et veritatis inimicum Arium anathematizamus, et omnes qui cum ipso vel secundum ipsum de thearchica et beata Trinitate τό έτερούσιον, id est alteritatem subst tiae, et dissimilitudinem laesis sensibus opinantur. Nihilominus autem et secundam sanctam et universalem synodum suscipientes, pneu- 15 matomachum, quinimmo theomachum anathematizamus Macedonium, neque in personarum discretione differentiam substantiae Patris et Filii et divini et principalis Spiritus iuxta praedictos haeresiarchas recipientes, neque in una eademque substantia personas secundum amentissimum Sabellium confundentes; insuper et confitemur unicum Dei Verbum 20 incarnatum et factum fuisse propter nos secundum nos ; non enim angelus, non legatus, sed ipse Dominus venit et salvavit nos1, et nobiscum factus est Emmanuel ; et iste erat Deu$ verus, Deus Israel, et o ium salvator2, secundum divinas et propheticas voces. Unde et sanctissimam et nuptiarum ignaram Mariam, quae illum pe- 25 perit, proprie ac veraciter Dei genitricem fatemur, quemadmodum uni­ versalis tertia synodus, quae prius apud Ephesum congregata est, prae­ dicavit; cum qua et nos hominis cultorem et iactantissimum atque iudaicum sensum habentem Nestorium anathematizamus, duplicem do­ centes unum eundemque Christum et Dominum, Deum scilicet perfectum 30 et hominem perfectum, in una persona utriusque naturae differentia, sed proprietates inconvertibiles et inconfusas perpetuo conservantem, quem­ admodum et sancta universalis quarta synodus dogmatizavit; quam cum iam numeratis tribus conciliis tanquam sanctorum evangeliorum quaternitatem suscipientes, anathematizamus delirum Eutychetem et vecordem 35 Dioscorum. Quin et duas naturas in uno Christo secundum manifestiorem expositionem sanctae quintae universalis synodi praedi •Kl· tes, anathema­ tizamus Severum et Petrum et Zohoram Syrum; Origenem etiam qui vana sapuit, et Theodorum Mopsuestiae; Didymum quoque pariter et Evagrium, qui etiam secundum easdem et diversas opiniones eodem 40 perditionis irretiti sunt barathro. Et cum praedictis synodis consonantem et eadem sentientem sanctam et universalem sextam synodum suscipientes, quae in unius Christi duabus naturis consequenter etiam duas operationes ac totidem voluntates sapienter asseveravit; anathematizamus autem Theodorum qui fuit epi1 Cf. Is 35, 4. 1 Is 45» 15. Fourth Council of Constantinople— 869-870 * 161 of light in three suns not unlike each other or in the same number of dazzling objects. We confess, indeed, God to be one, unique in respect of substance, but threefold or three if we arc speaking of him in respect of persons, and we declare he has not received from himself that he has been made, nor in any way whatsover from anyone else; but that he is alone, ever existing without begin­ ning, and eternal, ever the same and like to himself, and suffering no change or alteration; that he exists as the maker and source of all beings endowed with intelligence and feeling. For the holy and great synod of Nicaea spoke thus when expounding the creed : Light from light, true God, clearly declaring the Son to be from the Father who is true God, and the rest as the catholic church received it. We too, accepting this in the identical meaning, anathematize as of unsound mind and an enemy of the truth, Arius and all who, with him and following him, speculate with faulty perceptions on the term “hetero-substantial”, that is, otherness of substance and unlikeness, with reference to the divinely-ruling and blessed Trinity. But no less do we accept the second, holy and universal synod, and we anathematize that adversary of the Spirit or rather adversary of God, Macedonius; for we admit in the distinction of persons no difference of subst­ ance between the Father, the Son and the divine and autonomous Spirit, as the aforementioned heresiarchs did, nor do we confuse, like the lunatic Sabellius, the persons in one and the same substance. Moreover, we also confess that the unique Word of God became incarnate and was made like us for our sake; for it was not an angel or an envoy but the Lord himself who came and saved us1 and was made Emmanuel with us; and he was true God, God of Israel and saviour2 of all, in accordance with the divine and prophetic utterances. For this reason we confess that Mar}', most holy and without experience of marriage, who bore him, is properly and truly mother of God, just as the third universal synod, which first assembled at Ephesus, proclaimed. In union with that council we too anathematize Nestorius, that worshipper of the man and most self-opinionated individual who possessed a Jewish mentality. We teach that the one and same Christ and Lord is twofold, that is, perfect God and perfect man, possessing in one person the differences of each nature but keeping their properties always unchangeable and unconfused, just as the fourth, holy and universal synod solemnly taught. In accepting this synod together with the three councils previously enumerated, just like the quadruplicity of the holy gospels, we anathematize the insane Eutyches and the mad Dioscorus. In addition, proclaiming the two natures in the one Christ, according to the still clearer teaching of the fifth, holy and universal synod, we anathematize Severus, Peter and Zoharas the Syrian, as well as Origen with his useless knowledge, Theodore of Mopsuestia and Didymus along with Evagrius, who also, although of the same or different opinions, were ensnared in the same pit of damnation. Further, we accept the sixth, holy and universal synod, which shares the same beliefs and is in harmony with the previously mentioned synods in that it wisely laid down that in the two natures of the one Christ there are, as a consequence, two principles of action and the same number of wills. So, we anathematize 1 See Is 35, 4. 2 Is 45, 15. 162 5 io 15 so 25 30 35 «ο 45 Conaliurn Confianiinopolitanurn IV— 869-870 scopus Pharan, et Sergium et Pyrrhum et Paulum et Petrum impios prae­ sules Constantinopoliranorum ecclesiae, atque cum eis Honorium Romae, una cum Cyro Alexandriae, necnon et Macarium Antiochiae ac discipu­ lum eius Stephanum, qui malae opinionis Apollinarii et Eutychetis ac Severi impiorum haeresiarcharum dogmata sectantes, sine operatione ac sine voluntate animatam anima rationabili et intellectuali Dei carnem, sensibus laesis et revera sine ratione praedicaverunt; si enim Deus perfec­ tus et homo perfectus unus idem Christus et Deus exstitit, certissimum est quod nulla secundum partem naturarum, quae sunt ei, sine voluntate vel sine operatione consistat, sed secundum utramque substantiam volens et operans consummaverit magnum dispensationis mysterium, quemadmo­ dum et omnium deiloquorum chorus, ab apostolis usque ad nos hoc certissime sciens, etiam imaginem humanae illius formae depingens erexit, impendens utrique parti unius Christi distinctas invicem naturales proprietates, per quas procul dubio significationes et notiones divinae ipsius et humanae naturae inconfuse permanere creduntur. Sicut etiam septimam sanctam et universalem in Nicaea secundo cele­ bratam synodum orthodoxe dogmatizasse novimus, unum et eundem Christum dominum invisibilem et visibilem professam, et incomprehen­ sibilem et comprehensibilem, et incircumscriptum et circumscriptum, impassibilem etiam et passibilem, atque inscriptibilem et scriptibilem. Cui concordans et sancta haec et universalis synodus, magna voce ana­ thematizat Anastasium, Constantinum et Nicetam, irrationalem stercoralis nominis praesulatum vel, quod est magis dicendum, putredinem; necnon et Theodosium Ephesium et Sisinnium Pastilam et Basilium Tricacabum, quin potius et Theodoretum et Antonium atque loannem, quondam praesules novae Romae, regiae civitatis Christianorum, immo Christi calumniatores; quem videlicet nequaquam valuisse idolorum exterminare statuas, ut de eo pronuntiavit prophetarum catalogus, operibus et verbis praedicaverunt; adhuc etiam et Theodorum qui dictus est Crithinus, quem et haec sancta et magna synodus convocans et redar­ guens, magna voce anathema ipsius auribus intulit; simili quoque modo anathematizamus et omnes consentaneos et fautores eorum, a quibus dicebatur quod sermo divinae incarnationis per phantasiam et putative factus exstiterit, per abolitionem scilicet imaginis Christi et salvatoris nostri, simul etiam sublatae formae cum ea verissimae illius et deiferae carnis; bifarie quippe intelligitur omne quod nequaquam imagine com­ prehenditur, aut velut non exsistens, aut velut exsistens quidem, sed minime comprehensibile, utpote invisibile et obstrusum. Si quis igitur horum aliquid forte super Christo omnium nostrum Deo et salvatore perhibuerit, impius liquido declarabitur, quandoquidem unum horum non fuisse factum secundum veritatem hominem Emmanuel ostendit, alterum vero factum quidem fuisse, sed humanis proprietatibus caruisse et assumptam carnem deposuisse, ad divinam’ atque incomprehensibilitatem per omnia recursum fecisse demonstrat, quod alienum est a supplt naturam Fourth Council of Constantinople— 869-870 * 162 Theodore who was bishop of Pharan, Sergius, Pyrrhus, Paul and Peter, the unholy prelates of the church of Constantinople, and with these, Honorius of Rome, Cyrus of Alexandria as well as Macarius of Antioch and his disciple Stephen, who followed the false teachings of the unholy heresiarchs Apollinar­ ius, Eutyches and Severus and proclaimed that the flesh of God, while being animated by a rational and intellectual soul, was without a principle of action and without a will, they themselves being impaired in their senses and truly without reason. For if the one and same Christ and God exists as perfect God and perfect man, it is most certain that none of the natures which belong to him can exist partially without a will or without a principle of action, but that he carried out the mystery of his stewardship when willing and acting in accord­ ance with each substance; this is how the chorus of all God’s spokesmen, having knowledge of it from the apostles down to our own time, have constructed a colourful representation of that human form, assigning to each pan of the one Christ natural properties distinct from each other, by which the meanings and conceptions of his divine nature and of his human nature are believed beyond all doubt to remain without confusion. We also know that the seventh, holy and universal synod, held for the second time at Nicaea, taught correctly when it professed the one and same Christ as both invisible and visible lord, incomprehensible and comprehensible, unli­ mited and limited, incapable and capable of suffering, inexpressible and express­ ible in writing. In agreement with that synod, this holy and universal synod publicly anathematizes Anastasius, Constantine and Nicetas, that irrational prelature whose name stinks, or, to put it better, that plain corruption; so too Theodosius of Ephesus, Sisinnius Pastilas and Basil Tricacabus, not forgetting Theodoret, Antony and John, once prelates of new Rome, the royal city of Christians, but better called defamers of Christ. They declared by word and deed that, despite what the list of prophets proclaimed about Christ, he had been incapable of destroying the statues of the idols. Furthermore, we also anathema­ tize Theodore, who was called Krithinos, whom this great and holy synod summoned and condemned and loudly dinned an anathema into his ears. Similarly we anathematize all those who agreed with or supported those who said that the Word of the divine incarnation came about and existed by fantasy and supposition, indeed that through the removal of the image of our Christ and saviour there came the simultaneous removal of the accepted form of the true body which bore God within it. Everything which cannot be grasped by the imagination is surely to be understood in two ways, either as not existing or as in fact existing but minimally understandable, inasmuch as being invisible and hidden. Therefore, if anyone happens to have taught any of these things about Christ, the God and saviour of us all, he will be clearly proclaimed an enemy of true religion, since the first of these declares that Emmanuel was not truly made man, and the second declares that he was indeed man but lacked human qualities, laid aside the flesh he assumed and had recourse in everything to his divine3 and to J nature to be understood 163 Concilium Conu.tniinopoliianum IV — 869-870 ab omnibus divinitus inspiratis scripturis, quae etiam iterum eum ven­ turum iudicem omnium prorsus affirmant, similiterque videndum, quemadmodum visus est discipulis et apostolis suis ad caelos assumptus. Illud autem manichaeica opinione ac impietate plenum est, quo insen­ sate dicitur, de eo divini David eloquium pronuntiatum fuisse, et quod 5 perhibet: In sole posuit tabernaculum suum1, cum videlicet haec impietas abiectionem ac depositionem significari per id dominici ac deifici cor­ poris opinetur; sed verbum veritatis et de pheronymo Manete et de singulis qui cum eo sapiunt et iconomachicae sunt auctores haereseoe, atque de aliis omnibus haeresiarchis ac impiis, fiducialiter ait: Non io cognoverunt neque intellexerunt, sed in tenebris ambulaverunt2. Etenim ô qui derelinquitis vias rectas et ambulatis in viis tenebrarum, ό qui laetamini in malis et exsultatis in eversione mala; quorum semitae pravae sunt et curvi gressus eorum, ut longe faciant a via recta et alienos a iusta senten­ tia3; et rursus: Qui a vento corrupta seminaverunt*, et eversio eorum 15 excepit ea; et iterum: Qui innititur mendaciis, hic pascet ventos. Idem autem ipse persequetur aves volantes3: dereliquit enim vias vineae suae, in axiis autem agri sui errat; deambulat enim per inaquosum desertum® et terram extensam in siti, congregat autem in manibus suis sterilitatem. Propter quod hos omnes transmittit anathemati, et dinumeratas nobis 20 sanctas et universales septem synodos recipiens, et hanc octavam uni­ versalem synodum congregavit per gratiam omnipotentis Christi et Dei nostri, et pietatem ac studium tranquillissimi ac divinitus roborati impera­ toris nostri ad excidendum et disperdendum per eas exortas propagines iniustitiae ac iniquos nisus seu promotiones, ad efficiendum pacificum 25 ecclesiae ordinem et orbis stabilitatem. Non enim sola verorum dogma­ tum privatio novit perdere male opinantes, et tumultuari ac turbare ecclesiam, sed et divinorum mandatorum praevaricationes nihilominus eandem perditionem non vigilantibus excitant, et aestu ac fluctibus implent orbem, qui Christi appellatione censentur. ao Quod etiam et per Photii miseri insipientiam et astutiam et malignam operationem per instantia tempora factum est; qui non per ostium, sed per fenestram in aulam ingressus ovium7, quasi fur et latro, animarum grassator, quemadmodum dominicus sermo designat, omni tempore et omni fortitudine furari et mactare ac perdere rationabiles pecudes Christi 35 tentavit, multasque persequutiones operans, plures custodias et carceres ac rerum publicationes atque longissimos exsulatus, et super haec in­ simulationes, sed accusationes et falsiloquia et scriptiones fictas, contra omnes zelatores pietatis et propugnatores veritatis commentando non destitit, iustissimum videlicet et legitimum atque canonicum summum 40 sacerdotem Constantinopolitanorum ecclesiae, sanctissimum scilicet patriarcham Ignatium, ut alter quidam Severus seu Dioscorus expellere machinans, et instar latronis adulteri sedem illius invadens, et mille depositoriis sententiis ac totidem anathematibus affatim eum submittens 1 Ps 18, 6. * Pro 10, 4. 1 Ps81,5. ’ Cf. Is 59, 8-9. 4 Cf. Os 8,7. · Cf. Lc 11, 24. 7 Cf. Io 10,1. Fourth Council of Constantinople— 869-870 * 163 his incomprehensibility ; this is alien to all the divinely inspired scriptures, which also clearly state that he will come once more as judge of all, and he is to be seen in the same way as he was seen by his disciples and apostles when he was taken up into heaven. That theory is full of Manichaean ideas and ungodliness inasmuch as it foolishly declares that a saying of the divinely inspired David was spoken about Christ, in which it says, He has set his tabernacle in the sun\ since this impiety supposes that the casting off and laying aside of the Lord’s deified body is meant. But the word of truth confidently says, both concerning the well-named Manes and all those who share his thought and are authors of the heresy about the destruction of icons and all other heresiarchs and enemies of religion : They have not known nor understood, but they walked in darkness1. O you who abandon the right way and walk in the way of darkness, who rejoice in wrongdoing and exult in evil conversion; O you whose paths are evil and steps crooked so that they take you far from the right way and make you foreign to right thinking3! Again, those who sowed what was corrupted by the wind4 have received destruction as their reward; and again, He that trusts in lies feeds the winds: and the same person runs after birds that fly away5. For he has abandoned the rows of his vines, he wanders in the furrows of his field; for he wanders through a waterless desert6 and a great parched plain, yet gathers no fruit in his hands. For this reasons [the church] brands all these with an anathema and, besides recognizing the seven, holy and universal synods already enumerated by us, has gathered together this eighth universal synod through the grace of our all powerful Christ and God and the piety and zeal of our most serene and divinely strengthened emperor, to cut down and destroy the shoots of injustice that have sprung up against those synods, together with the evil stirrings and influences, in order to bring about peaceful order in the church and stability in the world. For it is not only the removal of true teaching which knows how to destroy those of evil mind and to agitate and disturb the church, but also quibbling over the meaning of the divine commandments equally brings the same destruction on those who are not vigilant, and the world is filled with storms and disturbances by those who are reckoned as Christians. This is what happened in recent times through the folly, cunning and evil machinations of the wretched Photius. He entered the sheepfold not through the door but through a window7, and, like a thief or a robber, a destroyer of souls, as the Lord’s words indicate, has tried, on every occasion and by every means, to steal, slaughter and destroy the right-thinking sheep of Christ and, by engineering all manner of persecution, he has not ceased from contriving numer­ ous arrests and imprisonments, confiscations of property, protracted periods of exile and, in addition to these, accusations, charges, false testimonies and forger­ ies against all who worked for true religion and fought for the truth. For he, like another Severus or Dioscorus, engineered the expulsion of the most just, lawful and canonically appointed high priest of the church of Constantinople, namely the most holy patriarch Ignatius, and like an adulterous robber, breaking into his see and repeatedly submitting him to a thousand charges involving dethrone1 Ps 18, 6. 5 Pro 10, 4. 2 Ps 81, 5. 3 See Is 59, 8-9. 4 See Hos 8, 7. 6 Sec Lk 11, 24. 7 See Jn 10, 1. 164 Conalutm Conuanlinopolitamini /V — 869-870 atque multifarie multisque modis incessantem turbationem et aestum cunctis Christi et salvatoris nostri ecclesiis excitans. Verumtamcn non est infatuatum sal terrae1* neque oculus ecclesiae penitus extenebratus1, neque luminare, malitiae spiritibus, pietatis s extinctum est, neque ignis divinae charitatis consumptoriam et incenden­ tem .operationem peccabilis et levis materiae perdidit, neque sermo Domini, qui est acutior gladio ancipiti3 et cogitationum discretor, in­ efficax inventus est, neque solidae petrae fundamentum collusionibus vel inundationibus fluminum et pluviarum demersum concidit4; sed io lapis angularis et pretiosus, qui in Sion, id est in ecclesia positus5, super quem fundamentum apostolorum et prophetarum* in aedificationem ecclesiae positum est, multos quidem alios in generatione nostra emisit volubiles lapides super terram1, ut propheta dicit, ab omni ordine catalogi ecclesiastici etiam in regnante urbe et Roma nova, confringentes scilicet et con­ is terentes machinamenta eorum, qui devastare veritatem et divinam iustitiam voluerunt et lentaverunt. Potius autem atque praecipue veluti quendam alterum angularem lapidem illius quodammodo conservantem, quantum fieri potest, ima­ ginalem similitudinem contra Photii propugnacula, tanquam a quodam so excelso et perspicuo loco, Nicolaum beatissimum et pheronymum papam senioris Romae desursum misit, qui iaculis epistolarum suarum atque verborum, et Photii fautores principes ac potentes perculit, et versa vice veteris historiae, quemadmodum alterum quendam Madianitam Photium cum israelitide ecclesia moechantem, secundum zelatorem Phinees, veri25 tatis mucrone pupugit8, et non* acquiescentem remedia medicinalis disci­ plinae suscipere ad adulterii vulneris sanitatem et cicatricem consequen­ dam, penitus interfecit atque cum coniuncta ei quasi sacerdotali dignitate per anathema, ut alter Petrus Ananiam et Saphyram, qui divina furati sunt, morti transmisit9. so Huius autem definitionibus et decretis innixus piissimus et Christi amicus imperator noster quem caelestis Imperator et Dominus maiestatis in salu­ tem orbis terrarum erexit, Photio quidem convenientem impertitus est locum, sanctissimum vero patriarcham Ignatium ad thronum proprium revocavit. Porro ad perfectam discretionem et distinctionem eius quod 35 bonum esse constat et expedit, vicarios etiam ex omnibus patriarchalibus thronis, necnon et omnem episcoporum catalogum, qui sub potestate sua degit, in idipsum collegit; qui videlicet convenientes magnam hanc et universalem celebravimus synodum, et cum multo scrutinio et pro­ batione atque tractatu, delimate ac convenienter, scandalorum et ziza<0 niorum radices una cum germinibus gladio spiritus excidimus, insontem scilicet et sanctissimum patriarcham Ignatium in proprii throni* cardine sta4 ί Μ Pbotiux nunquam fuiut rideatur episcopus, sseque ills qui in quolibet sacerdotali gradu consecrati sunt, putentur tales esse quales eos Hit nominarit, neque dimittendi sunt eis honores, qui ab eo collali sunt, sed subvertenda eue omnia quaeeumque ille ad dandum aliis gradum sacerdotii operatus est » Amorem principatus, utpote quam­ Τήν φιλαρχίαν οΐόν τινα πονηράν dam malam radicem exortorum in ρίζαν τών κακών πάντων πρόρριζον ecclesia scandalorum, radicibus ex­ άποτέμνοντες, τόν προπετώς καί ά- ίο cidentes, eum qui temere et prae- θέσμως, οϊόν τινα λύκον βαρύν εις varicatorie ac irregulariter, veluti τό τοΰ Χριστού ποίμνιον1 είσπηδήquidam gravis lupus, in Christi ovile σαντα Φώτιον, καί ταραχής τήν οι­ insiliit1, Photium scilicet, qui mille κουμένην έμπλήσαντα, δικαίω λόγφ tumultibus et turbationibus orbem άποφαινόμεθα μηδέποτε γεγονέναι 15 terrae replevit, iusto decreto dam­ πρότερον ή νϋν έπίσκοπον μήτε namus, promulgantes nunquam fu­ τούς ύπ’ αύτοΰ χειροτονηθέντας έν isse prius aut nunc esse episcopum, οίωδήποτε βαθμώ ΐερατικώ, έν ω nec eos qui in aliquo sacerdotali προεχειρίσθησαν, μένειν τούς δέ gradu ab eo consecrati vel promoti παρ’ αύτοΰ εις ήγουμενείαν προχει- 20 sunt manere in eo ad quod provecti ρισθέντας, τής τοιαύτης προστασίας sunt: insuper et eos qui ab illo άπείργομεν· λέγει γάρ ό τών όλων consuetas orationes ad praepositu­ θεός διά τοΰ προφήτου' * "Οτι σύ rae promotionem susceperunt, ab έπιγνωσιν άπώσω, κάγώ άπώσομαί huiusmodi patrocinio coercemus. σε τοΰ μή ίερατεύειν μοι. ’2 Sed et ecclesias quas, ut putatur, tam Photius quam ii qui ab ipso consecrati sunt, dedicaverunt, vel si commotas mensas stabilierunt, rursus dedicari et inthronizari atque sta­ biliri decernimus; omnibus maxime quae in ipso, et ab ipso ad sacerdo­ talis gradus acceptionem vel damnationem acta sunt in irritum ductis. 30 Dicit enim universorum Deus per prophetam : Quia tu scientiam repulisti, et ego repellam te, ne sacerdotio fungaris mibï1; et oblita es legum Dei tui, et ego obliviscar filiorum tuorum. Si secundum multitudinem eorum sic peccaverunt mibi, gloriam ipsorum in inbonorantiam ponam: peccata populi mei comedent, et in iniustitiis suis accipient animas suas3. Et iterum dicit: Quia multiplicavit Ephrem altaria in peccatum, facta sunt ei altaria delicta : scribam in ea multi­ tudinem*. 1 Cf. Ac 20, 29. » Os 4, 6. 1 Os 4, 6-8. * Os 8,11. Fourth Council af Constantinople — 869-870 * 169 4 The upstart Photius never seems to have been a bishop, and those who were consecrated in whatever priestly grade are not to be considered such as he called them, and the honours which were conferred by him are not be given them, but everything he did to bestow the priesthood on others is to be made void In tearing up by the roots the love of power, as being an evil root nourishing the scandals which have arisen in the church, we condemn, with a just decree, him who boldly, cunningly and unlawfully, like a dangerous wolf, leapt into the sheepfold of Christ1; we are speaking about Photius, who has filled the whole world with a thousand upheavals and disturbances. We declare that he never was nor is now a bishop, nor must those, who were consecrated or given advance­ ment by him to any grade of the priesthood, remain in that state to which they were promoted. Moreover, we debar from this kind of preferment those who received from Photius the customary rescripts for promotion to special office. As for the churches which Photius and those who were ordained by him are thought to have consecrated and the altars which they are thought to have renovated after they had been torn down, we decree that they are to be conse­ crated, anointed and renovated again. In sum, everything that was done in his person and by him, for the establishing or penalizing of the sacerdotal state, has been abrogated. For the God of the whole universe says through his prophet: Because you have rejected knowledge, I reject you from being a priest to me2; and, You have forgotten the laws ofyour God, I also will forget your children. The more they increased, the more they sinned against me; I will change their glory into shame. They feed on the sin of my people; they bloat their souls with their iniquities2'. And again he says: Because Ephraim has multiplied altars for sinning, they have become to him altars for sins; I will write copiously about them4. 1 See Ac 20, 29. 2 Hos 4, 6. 3 Hos 4, 6-8. 4 Hos 8, 11. 170 5 10 15 Concilium Constantmopohtanum /V — 86^-870 QtK-d non oporteat de senatoria dignitate, reI de aàquo lamrim erdim, nuper tonsum eligi re! sumpi patr-.arcbam, nisi secundum definitionem, quae prolata est ab hac sancta et magna synodo, inreniatur Omnem canonicam stabilitatem in ecclesiis semper manere in Christo providere cupientes, renovamus et confirmamus terminos et vacatio­ nes, quae olim a sanctis apostolis et beatis patribus nostris editae, legem in ecclesia posuerunt, non oportere antistitem promovere quemquam, qui est vel secundum fidem, vel secundum sacerdotalem sortem neophytus, ne inflatus, in indicium incidat, et laqueum diaboli1, 20 25 30 33 40 Κανών έστιν ό λέγων* Μή δεϊν έπίσκοπον προχειρίζεσθαί τινα νεόφυ­ τον ή κατά τήν πίστιν, ή κατά τόν Ιερατικόν κλήρον ύπάρχοντα, ‘ίνα μή τυφωθείς εις κρίμα έμπέση καί πα­ γίδα τοϋ διαβόλου’1, καθά φησιν ό Παϋλος. Συμφώνως τοίνυν τούτω λέγομεν, μηδένα τών άπό της συγ­ κλητικής άζίας και κοσμικής αγω­ γής προσφάτως καρέντα, καί κατά σκοπόν καί προσδοκίαν άρχιερατικής ή πατριαρχικής τιμής γεγονότα κληρικόν ή μοναχόν, είς τόν τοιοΰτον άναβιβάζειν βαθμόν, καν έφ’ έκάστω τάγματι τής θείας ίερωσύνης πλείονα χρόνον ποίηση δοκιμαζόμενος· ούδέ γάρ δι’ εύλάβειαν, άλλά διά φιλαρχίαν κέκαρται- ετι δέ πλέον τούτον άπείργομεν, εί παρά βασιλικής έξουσίας εις τούτο συνώθηται. sicut dicit Apostolus. Prioribus ergo canonibus concordantes, defi­ nimus; neminem de senatoria di­ gnitate, vel mundana conversatione nuper tonsum super intentione vel cxpectatione pontificatus vel patriarchatus honoris, clericum aut mona­ chum factum, ad huiusmodi scan­ dere gradum, licet per singulos ordines divini sacerdotii plurimum temporis fecisse probetur: neque enim propter religionem vel amore -n Dei, aut propter expectationem transeundi viam virtutum, sed ob amorem gloriae ac principatus ton­ sus huiusmodi reperitur: magis autem coercemus huiusmodi, si ab imperatoria dignitate ad hoc compellatur. Εί δέ τις κατ’ ούδεμίαν ύποψίαν τής Si vero quis per nullam suspicio­ nem praedictae concupiscentiae ex- είρημένης έπιθυμίας και προσδοκίας pectationis, sed propter ipsum bo­ έκάρη, άλλά διά τό καλόν τής κατά num humilitatis, quae est circa Chri­ Χριστόν πολιτείας γέγονε κληρικός stum lesum, abrenuntians mundo, ή μοναχός καί πάντα βαθμόν εκ­ fiat clericus, aut monachus, et om­ κλησιαστικόν μετελθών κατά τούς nem gradum ecclesiasticum trans­ ώρισμένους χρόνους άνεπίληπτος εύigens, per definita nunc tempora ρέθη, προβιβασθήτω είς τήν άρχιεirreprehensibilis inventus exstiterit ρωσύνην, ώστε έν τω βαθμώ τού et probatus, ita ut in gradu lectoris αναγνώστου ένιαυτόν πληρώσαι, έν annum compleat, in subdiaconi ve­ δέ τω τού υποδιακόνου δύο, καί έν ro duos, sitque diaconus tribus, et τω τού διακόνου τρεις, καί τέσσαpresbyter quatuor annis, bene pla- ρας έν τω τοϋ πρεσβυτέρου* έπί δέ 1 1 Tm 3, 6-7. fourth Council of Constantinople — 869-870 ★ 170 5 Λ person who has recently received the tonsure and comes from the senatortai order or any lay rank should not be chosen or accepted as patriarch unless it happens tn accordance with the decree issued by this holy and great synod Since we desire to ensure, in Christ, that the stability of the canons should always remain firm in the churches, we renew and confirm the limits and conditions which were formerly decreed by the holy apostles and our holy fathers and which made it a law in the church that nobody, who is a neophyte in the faith or priestly office, should be made a bishop, lest he be puffed up and fall into the judgment and snare of the devil', as the Apostle says. Therefore, in accordance with the previous canons, we declare that nobody of senatorial rank or a secular way of life, who has recently been admitted to the tonsure with the intention or expectation of the honour of becoming a bishop or patriarch, and who has been made a cleric or monk, should rise to such a level, even if he is shown to have completed a considerable time in each stage of the divine priesthood. For it is clear that the tonsure was not received for religious reasons, love of God or hope of progressing along the path of the virtues, but for love of glory and honour. We exclude such people still more rigorously if they are pushed forward by imperial backing. However, if someone gives no suspicion of seeking the worldly benefits just mentioned, but, prompted by the actual good of a humility which is centred on Christ, renounces the world and becomes a cleric or monk and, while passing through every ecclesiastical grade, is found without reproach and of good character during the periods of time currently established, so that he completes one year in the order of lector, two in that of subdeacon, three as deacon and 1 1 Tm 3, 6-7. 171 Concilium Constantmopohtanicm IV — 869-S70 cuit huic sanctae et universali syno­ τών χρονισάντων εύλαβώς τώ τάγdo eligi hunc et admitti. Circa hos ματι τών κληρικών τε καί μοναχών autem qui religiose morati sunt or­ δ προειρημένος χρόνος συσταλήσεται dine clericorum, et monachorum, παρά τών κατά καιρούς έπισκόπων. digni iudicati sunt pontificatus di­ Εί δέ παρά τούτον τδν δρον προαgnitate pariter et honore; praedic­ χθείη τις είς την είρημένην ύπερτάτην tum tempus abbreviamus, nimirum τιμήν, άποδοκιμασθήτω παντάπασιν. secundum quod episcoporum praelati probaverint qui per tempora fuerint. Si vero praeter hanc definitionem nostram quisquam ad iam fatum supremüm honorem provectus exstite­ rit, reprobetur, et ab omni sacerdotali operatione prorsus abiiciatur, utpote qui extra sacros canones sit promotus. 10 VI De prolata anathemate contra Pbotium, etiam propter falsorum ficariarum contra beatissimum papam Nicolaum intentionem, et contra eum ficte ac falso scriptorum libellorum, et quod oporteat omnes qui tale quid egerint abiicere et anathematizare Quoniam quidem apparuit Photius post prolatam conra se justissimam sententiam, et damnationem a sanc­ tissimo papa Nicolao propter ne­ quissimam invasionem Constantinopolitanorum ecclesiae cum aliis malis operibus suis, etiam quosdam nequam et adulatores de plateis et vicis invenisse, et vicario.s hos sanc­ tissimarum trium patriarchalium sedium orientis nominasse ac pro­ posuisse, atque cum his ecclesiam malignantium1, et concilium vani­ tatis colligens, depositorias accu­ sationes et crimina contra beatissi­ mum papam Nicolaum commovisse ; et anathema procaciter et audacter contra eum, et cunctos communi­ cantes ei, saepe promulgasse, quo­ rum quasi monumentorum libros nos quoque vidimus, ab ipso ma­ ligno opere ac fallaci dictatione con­ sutos, qui etiam synodice ab igne consumpti sunt: 1 Cf. Ps 25, 5. Έπείπερ κατεφωράθη Φώτιος μετά τήν έςενεχθεϊσαν κατ’ αύτοϋ δίκαιοτάτην άπόφασιν παρά τοϋ άγιωτάτου πάπα Νικολάου, διά τήν άθεσμοτάτην έπίβασιν της Κωνσταντινουπολιτών έκκλησίας, πονηρούς τί­ νος άνδρας άπδ τών λεωφόρων άγυιών εύρηκώς, καί τοποτηρητάς αύτούς τών άγιωτάτων πατριαρ­ χικών θρόνων κατονομάσας, καί σύν τούτοις έκκλησίαν συστησάμενος πονηρευομένων1, καθαιρετικάς συκοφαντίας καί διαβολάς κατά τοϋ μακαρίου πάπα Νικολάου τυρεύσας, καί τδ ανάθεμα λαθραίως κατ’ αύτοϋ καί τών κοινωνούντων αύτώ άποφηνάμενος, ών τά δήθεν ύπομνήματα συνοδικώς πυρίκαυστα γέγονε- τού­ του χάριν πρδς άσφάλειαν της έκκλησιαστικής καταστάσεως άναθεματίζομεν τδν είρημένον Φώτιον, και διά τήν αύτήν αιτίαν καί τούς άπδ τοϋ νϋν τοιοϋτόν τι τολμήσοντας τω άναθέματι ύποβάλλομεν, καθώς 20 25 3ο 35 «ο Fourth Council of Constantinople — 869-870 * 171 four as priest, this holy anti universal synod has decreed that such a one may be chosen and admitted. As for those who have remained religiously in the order of cleric or monk and have been judged worthy of the dignity and honour of the episcopacy, we reduce the aforesaid period of time to that which the superiors of these bishops approved at the time. If, however, anyone has been advanced to this supreme honour contrary to this directive of ours, he must be condemned and completely excluded from all priestly functions, because he has been ele­ vated contrary to the sacred canons. 6 On the anathema pronounced against Photius, both for creating false vicars to oppose the most blessed pope Nicholas and for fabricating written charges against him which were both contrived and false, and that all who have done such a thing should be cast out and declared anathema It appears that Photius, after the sentences and condemnations most justly pronounced against him by the most holy pope Nicholas for his criminal usurpation of the church of Constantinople, in addition to his other evil deeds, found some men of wicked and sycophantic character from the squares and streets of the city and proposed and designated them as vicars of the three most holy patriarchal sees in the east. He formed with these a church of evil-doers1 and a fradulent council and set in motion accusations and charges entailing deposition against the most blessed pope Nicholas and repeatedly, impudently and boldly issued anathemas against him and all those in communion with him. The records of all these things have been seen by us, records which were cobbled together by him with evil intent and lying words, and all of which have been burnt during this very synod. * See Ps 25, 5. 172 Conahmn Canstantinopolùtinum IV—869-870 Huius rei gratia pro cautela cede- καί ό της εύσεβείας αθλητής Μαρsiastici ordinis anathematizamus τίνος έκανόνισεν1. quidem primitus praedictum Photium etiam propter huiuscemodi causam: deinde vero et omnem qui s amodo in calliditate fraudulenter egerit, et verbum veritatis adulterave­ rit, et falsos vicarios simulaverit, vel libros dictatus mendacis finxerit, et ad propriorum favorem votorum commentatus fuerit, quemadmodum et fortissimus pietatis athleta Martinus, sanctissimus papa Romanus, tales synodice pepulit1. VII 10 15 30 35 °pwteat anathematizatos a sancta et unirersali synodo honorandas et sanitas imagines pingere, re! docere disciplinas dirinae ac humanae sapientiae J2^ non Quod i ustum est, et iuste exequen- Τό τάς άγίας καί σεπτάς εικόνας dum, deiloquus Moyses evidenter άναστηλούν καί τούς πλησίον διδάlege promulgat2. Cum bonum non σκειν τά μαθήματα της θείας τε καί sit bonum, nisi secundum rationem ανθρώπινης σοφίας, λίαν όνησιφόefficiatur; bonum ergo profecto et ρον ού καλόν δέ τούτο μή παρά valde proficuum est, sanctas et ve­ τών άξιων γίνεσθαΓ τούτου χάριν nerabiles iconas pingere, sed et pro­ μηδαμώς είκονουργεϊν έν τοίς ίεροϊς ximos disciplinas divinae ac hu­ ναοϊς τούς άναθεματισθέντας θεσπίmanae sapientiae docere: non autem ζομεν, μήτε μήν έν οίωδήποτε τόπω bonum est, nec omnino proficuum, διδάσκειν, μέχρις αν έπιστραφώσιν ab indignis horum aliquid fieri. έκ της Ιδίας απάτης. Εϊ τις ούν μετά Huius rei gratia nequaquam ico­ τούτον ήμών τόν ορον προς ζωγρα­ nas operari in sacris templis, sed φικήν άγίων εικόνων έν έκκλησία neque in quovis loco docere anathe­ ή διδασκαλικήν αύτούς όπωσούν παmatizatos ab hac sancta et univer­ ραδέξοιτο πράξιν, εί μέν κληρικός sali synodo definimus et promul­ έστιν, εις τόν ίδιον κινδυνευέτω βαθ­ gamus, usquequo a propria seduc­ μόν, εί δέ λαϊκός, άφοριζέσθω, καί tione ac malitia convertantur. Quis­ στερείσθω τών θείων μυστηρίων. quis ergo post hanc definitionem nostram ad picturae sanctarum imaginum in ecclesiis aut doctrinae acti­ onem quoquo modo eos admiserit, si quidem clericus fuerit, proprio gradu periclitetur, si vero laicus, separetur, et divinojum mysteriorum communione privetur. 1 Cf. Conc. Lat. Rom. (649), c. 20 (Nisi 10, 1059-1062). 1 Cf. Dt 16,20. Fourth Council of Constantinople — 869-870 * 172 Therefore, to safeguard church order, we anathematize first and foremost the above-mentioned Photius for the reason given; next everyone who henceforth acts deceitfully and fraudulently and falsifies the w'ord of truth and goes through the motions of having false vicars or composes books full of deceptions and explains them in favour of his own designs. With equal vigour Manin, the most holy pope of Rome, a valiant contender for the true faith, rejected behaviour of this kind by a synodal decree1. 7 Those declared anathema by the holy universal synod are not to paint holy images for veneration or to teach the disciplines of divine and human wisdom Moses, the divine spokesman, clearly declares in his law that what is right should also be rightly executed2, since a good act is not good unless it is carried out in accordance with reason. So it is indeed good and very advantageous to paint holy and venerable images as also to teach others the disciplines of divine and human wisdom. But it is not good nor at all profitable for any of these things to be done by those who are unworthy. For this reason we declare and proclain that those declared anathema by this holy and universal synod may not, on any account, work on sacred images in holy places of worship nor teach anywhere at all, until they are converted from their error and wickedness. Whoever, therefore, after this directive of ours, admits them in any way to paint sacred images in churches, or to teach, must be removed from office if he is a cleric; if he is a lay person, he must be excommuni­ cated and debarred from taking part in the divine mysteries. 1 See Lateran council at Rome (649), canon 20 (Msi 10, 1059-1062). 2 See Dt 16, 20. 173 Concilium Conatanunopolitanum IV — 8'69-870 VIII Qusd non oporteat cpumcumque patriarcham sanctae et Constantinopolitanorum ecclesiae exigere chirographa a sacerdotali catalogo ad propriam quasi stabilitatem atqne securitatem Omnia mibi licent, sed non omnia ex- τΗλθε φήμη ταΐς άκοαις ημών, ώς peditent, omnia mibi licent, sed non om- ού μόνον αίρετικοί καί παράνομοι nia aedificant1, dicit alicubi Paulus της αγίας Κωνσταντινουπολιτών έκ- magnus apostolus. Igitur quoniam κλησίας προεδρεύειν λαχόντες, αλλά omnia ad utilitatem et perfectionem καί όρθόδοξοι πατριάρχαι χειρόγραsanctae Dei ecclesiae, et nihil om- φον ποιεϊν άπαιτοϋσι πρός ίδιον nino per contentionem vel inanem συνασπισμόν. Έδοξεν ούν τή αγία gloriam facere debemus; et quo- ταύτη καί οικουμενική συνόδω, μηniam auditibus nostris fama sonuit, δαμώς από τοΰ νΰν γίνεσθαι τούτο, quod non solum haeretici, et ii qui πλήν τού κατά τύπον καί συνήθειαν sanctae Constantinopolitanorum ec- ύπέρ της ειλικρινούς πίστεως ήμών clesiae sacerdotium sortiti, sed et άπαιτουμένου κατά καιρόν της τών orthodoxi ac legitimi patriarchae a επισκόπων χειροτονίας. Et τις ούν sacerdotali catalogo propriae manus τολμήσει παραλΰσαι τούτον ήμών scripta facere ad propriam tutelam, τόν όρον, της ιδίας έκπιπτετω τιμής, favoremque suum et quasi stabilitatem exigant et compellant; visum est sanctae huic et universali synodo, nequaquam id ex hoc a quopiam fieri, excepto eo quod secundum for­ mam et consuetudinem pro sincera fide nostra tempore consecrationis episcoporum exigitur; quod enim aliter fit, omnino non expedit, sed neque ad aedificationem ecclesiae pertinet. Quisquis ergo ausus fuerit solvere hanc definitionem nostram, aut expetierit, aut paruerit expetenti­ bus, honore proprio decidat. 5 ίο is 2° 25 IX De subvertendo et salvendo vinculo proprii scripti, quod Pbotio excogitatum et exactum est ab omnibus volentibus exteriorem discere sapientiam Variam et diversam malitiam antiquitus in ecclesia Constantinopoli- 30 tana infelix operatus est Photius. Didicimus enim, quod et multo ante tyrannicum praesidiatum propriae manus subscriptionibus muniebat adhaerentes sibi clientes, ad discendam sapientiam, quae a Deo stulta facta est2, cum manifeste nova esset inventio, et sanctis patribus nostris et magistris ecclesiae penitus aliena. 35 Igitur quoniam omnem colligationem iniquitatis solvere3, et chirographa violentorum contractuum dirumpere praecipiunt, definivit sancta et uni­ versalis synodus, neminem ex his omnibus a nunc tale tenere vel servare chirographum, sed absque quolibet offendiculo indubitanter et intrepide tam docere, quam discere omnes·, qui ad utrumque consistunt idonei, 40 praeter eos qui erroris inveniuntur et haereticae impietatis servituti redacti ; 1 1 Cor 6,12 et 10,23. ’CEI Cor 1,20. 1 Cf. Is 58, 6. Fourth Council of Constantinople — 869-870 * 173 8 No patriarch of the holy church of Constantinople should demand from any of his clergy a signed pledge to guarantee the security of his person or position The great apostle Paul says somewhere: All things are lawful for me, hut not all things are helpful; all things are lawful for me, but not all things are beneficial'. Therefore, we ought to do everything for the advantage and perfection of the holy church of God and nothing at all to promote controversy and vainglory. Since a report has come to our ears that not only heretics and those who have wrongly obtained the patriarchate of Constantinople, but also the orthodox and legitimate patriarchs, demand and extract from the order of priests guarantees, written in their own hands, which are designed for the security, benefit and, as it were, permanence of the above persons, it has therefore seemed good to this holy and universal synod that nobody at all should do this from now on, with the exception of what is demanded at the time of episcopal consecrations, according to rule and custom, in order to witness to the purity of our faith; every other way of doing it is completely inappropriate and has no part in the building up of the church. So whoever dares to nullify this directive of ours, either by asking for such a document or by providing it to those who ask, shall lose his own office. 9 On the annulling of the signed contracts that Photius invented and demanded from all those wanting to learn worldly wisdom From the very beginning the wretched Photius brought about in the church of Constantinople an abundance of all kinds of wickedness. We have learnt that even before his tyrannical period in office he used to give documents, signed by his own hand, to his followers who were learning the wisdom that has been made foolish by God2, even though this system was clearly a new invention and thoroughly alien to our holy fathers and doctors of the church. Since therefore they direct us to loose every bond of wickedness5 and to make void enforced contracts, the holy and universal synod has declared that nobody, from now on, should hold or keep such a contract; but all, without hindrance, hesitation or fear, may both teach and study if they are competent for either task, with the exception of those who are found to be enslaved to error or heretical 1 1 Cor 6, 12 and 10, 23. 2 See 1 Cor 1, 20. 3 See Is 58, 6. 174 Concilium Constantimipohtanum IV — 869-870 huiusmodi enim certissime et docere et discernere interdicimus. Si quis autem deprehensus fuerit hanc definitionem nostram spernens atque praevaricans, si quidem clericus est, a proprio gradu decidat; laicus vero sequestretur, utpote qui non credit dominico verbo perhibenti: Quod3 cumque ligaveris super terram, erit ligatum et in caelis, et quodcttmque solveris super terram, erit solutum et in caelis1. X 10 Θ Ut ante distinctam examinationem, et synodicam indicationem nullus clericus a proprio episcopo, aut episcopes a proprio metropolita, rei a proprio patriarcha se ullo modo segreget Τής θείας άναφανδόν βοώσης γραφής,‘πρό έξετάσεως μή μέμψη*2, δικαίως καί συμφερόντως ή άγια καί οικουμενική αυτή σύνοδος ορίζει bominem, nisi prius audierit ab eo, et μηδένα μοναχόν ή λαϊκόν ή τινα cognoverit, quid faciat?2 iuste et con- τοϋ καταλόγου τών κληρικών πρό gruenter et haec sancta et universa- τής άκριβοϋς έξετάσεως καί συνlis synodus definit et statuit, quod οδικής άποφάσεως άπό τής κοινωnullus laicorum, vel monachorum, νίας έαυτόν άφορίζειν τοϋ ίδιου aut nullus ex catalogo clericorum, πατριάρχου, καν εγκληματικόν τι ante diligentem examinationem et γινώσκειν διατείνηται πράγμα' παsynodicam sententiam a commu- ραπλησίως δέ καί τούς έν έξωτικαϊς nione se separet proprii patriarchae, πόλεσι καί χώραις έπισκόπους καί licet criminalem quamlibet causam ιερείς διατίθεσθαι πρός τούς ίδιους eius se nosse praetendat, sed neque μητροπολίτας όρίζομεν, ώσπερ καί recuset nomen ipsius referre inter τούς μητροπολίτας πρός τόν ίδιον divina mysteria vel officia. πατριάρχην. Εί δέ τις έναντία τή Similiter autem episcopos et pres- οικουμενική ταύτη συνόδω φωραbyteros, qui in exterioribus civitati- θείη διαπραττόμενος, εί μέν έπίσκοbus et regionibus sunt, erga proprios πός έστιν ή κληρικός, έκπιπτέτω metropolitas affectare mandamus: πάσης ιερατικής τε ένεργείας καί quod etiam circa patriarcham suum τιμής· εί δέ μονάζων ή λαϊκός, facere metropolitas oportet. Si vero άφοριζέσθω πάσης έκκλησιαστικής quis adversus hanc sanctam syn- κοινωνίας καί συντάξεως, μέχρις αν odum deprehensus fuerit agere, si έπιστρέψας έν μετανοία δεχθή. quidem episcopus aut clericus est, ab omni sacerdotali operatione decidat et honore; monachus autem aut laicus segregetur ab omni ecclesiastica communione atque collegio, quous­ que conversus per poenitentiam recipiatur. Divina manifesto clamante scriptura: Ante examinationem ne viiuperes2 et intellige primum, et tunc increpa; et numquid lex nostra iudicat i» 20 25 30 35 1 Mt 16,19. J Edi 11,7. » Io 7, 51. Fourth Council of Constantinople — 869-870 * 174 beliefs since we strictly forbid such persons to teach or to pursue studies. If anyone shall be found rejecting and transgressing against this directive, he shall lose his rank if he is a cleric; if a lay person, he shall be excommunicated as one who does not believe the Lord’s word which says, Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven1. 10 No cleric shall separate himself in any way from his bishop, nor a bishop from his metropolitan or patriarch, before a detailed enquiry and a formal decision in synod As divine scripture clearly proclaims, Do not find fault before you investigate2, and understand first and then find fault, and does our law judge a person without first giving him a hearing and learning what he does'à. Consequently this holy and universal synod justly and fittingly declares and lays down that no lay person or monk or cleric should separate himself from communion with his own jatriarch before a careful enquiry and judgment in synod, even if he alleges that te knows of some crime perpetrated by his patriarch, and he must not refuse to include his patriarch’s name during the divine mysteries or offices. In the same way we command that bishops and priests who are in distant dioceses and regions should behave similarly towards their own metropolitans, and metropolitans should do the same with regard to their own patriarchs. If anyone shall be found defying this holy synod, he is to be debarred from all priestly functions and status if he is a bishop or cleric; if a monk or lay person, he must be excluded from all communion and meetings of the church until he is converted by repentance and reconciled. Mt 16, 19. 2 Echu, 7. 3 Jn 7, 51. 175 Conciliem CunstantinopalttanHin /V — 869-870 I XI Quod oportet anathematizare omnem qui impie ac laesis sensibus habere hominem duas animas opinatur Veteri et novo testamento unam Τής παλαιας τε καί καινής διαθήκης animam rationabilem et intellectua- μίαν ψυχήν λογικήν τε καί νοεράν lem habere hominem docente, et διδασκούσης έχειν τόν άνθρωπον omnibus deiloquis patribus et ma- καί πάντων τών θεηγόρων πατέρων gistris ecclesiae eamdem opinionem καί διδασκάλων τής έκκλησίας τήν asseverantibus, in tantum impie- αύτην δόξαν κατεμπεδούντων, είσί tatis quidem, malorum inventioni- τινες οι δύο ψυχάς έχειν αύτόν δοbus dantes operam, devenerunt, ut ξάζοντες καί τισιν άσυλλογίστοις duas eum habere animas impuden- έπιχειρήμασι την ιδίαν κρατύνουσιν ter dogmatizare, et quibusdam irra- αίρεσιν ή τοίνυν αγία καί οίκουμεtionalibus conatibus per sapientiam, νική αΰτη σύνοδος τούς τής τοιαύquae stulta facta est1, propriam hae- της άσεβείας γεννήτορας, καί τούς resim confirmare pertentent. όμοφρονοϋντας αύτοΐς αναθεματίζει Itaque sancta haec et universalis μεγαλοφώνως· εί δέ τις τά έναντία synodus, veluti quoddam pessimum τοϋ λοιπού τολμήσει λέγειν, άνάzizanium, nunc germinantem ne- θέμα έστω. quam opinionem, evellere festinans; imo vero ventilabrum in manu- veritatis portans, et igni inextinguibili transmittere omnem paleam, et aream Christi mundam exhibere3 volens, talis impietatis inventores et patratores, et his similia sentientes, magna voce anathematizat, et definit, atque promulgat, neminem prorsus habere, vel servare quoquo modo statuta huius impietatis auctorum. Si autem quis contraria gerere praesumpserit huic sanctae et magnae synodo, anathema sit, et a fide atque cultura Christianorum alienus. s ίο 15 20 25 XII De non recipiendis ullo modo electionibus episcoporum per principale suffragium et potentiam factis Apostolicis et synodicis canonibus, promotiones et consecrationes epi- 30 scoporum et potentia et praeceptione principum factas penitus inter­ dicentibus, concordantes definimus et sententiam nos quoque proferi­ mus, ut si quis episcopus per versutiam vel tyrannidem principum huiusmodi dignitatis consecrationem susceperit, deponatur omnimodis, utpote qui non ex voluntate Dei, et ritu ac decreto ecclesiastico, sed 35 ex voluntate carnalis sensus ex hominibus et per homines Dei donum possidere voluit vel consensit. 1 Cf.l Cor 1,20. » Mt 3, 12; Lc 3,17. 1 Cf. Mt 3, 12; Lc 3,17. Fourth Council of Constantinople — 869-870 * 175 11 It is necessary1 to declare anathema everyone who irreligiously and senselessly holds that a human being has two souls Though the old and new Testament teach that a man or woman has one rational and intellectual soul, and all the fathers and doctors of the church, who arc spokesmen of God, express the same opinion, some have descended to such a depth of irréligion, through paying attention to the speculations of evil people, that they shamelessly teach as a dogma that a human being has two souls, and keep trying to prove their heresy by irrational means using a wisdom that has been made foolishness1. Therefore this holy and universal synod is hastening to uproot this wicked theory now growing like some loathsome form of weed. Carrying in its hand the winnowing fork2 of truth, with the intention of consigning all the chaff to inextinguishable fire, and making clean the threshing floor of Christ3, in ringing tones it declares anathema the inventors and perpetrators of such impiety and all those holding similar views; it also declares and promulagates that nobody at all should hold or preserve in any way the written teaching of the authors of this impiety. If however anyone presumes to act in a way contrary to this holy and great synod, let him be anthema and an outcast from the faith and way of life of Christians. 12 Elections of bishops are on no account to be recognized when they have been carried through by means of the favour and power of the secular authorities The apostolic and conciliar canons clearly forbid the nomination and consecra­ tion of bishops which have come about as a result of the power and intrigues of the civil authorities. Therefore we declare and proclaim, in full agreement with them, that if any bishop has received his consecration through the manipulation and constraint of such persons, he should be deposed absolutely as one who has desired and consented to have the gift of God not from the will of God and ecclesiastical law and decree, but from human beings and through their machinations as a result of the prompting of carnal desire. 1 See 1 Cor 1, 20. 2 Mt 3, 12; Lk 3, 17. J See Mt 3, 12; Lk 3, 17. 176 Concilium ConstasitsnopolitanMm IV— 869-870 XIII Q»*d oporteat in magna ecclesia, in minori gradu constitutos ad maiores honores opportune contendere; red non tor qui forit sunt inter illos admitti, sed nec eos in eadem ecclesia connumerari ont constitui, qui procurant, seu tuentur proastia, vel saecularium domos 5 10 is so Quoniam quidem dicit alicubi divinum eloquium: Dignus est operarius mercede sua\- huius rei gratia et nos decernimus, et promulgamus, ut magnae ecclesiae clerici, qui in subiectis ordinibus morati sunt, ad maiores gradus ascendant, et, si digni claruerint, melioribus perfrui mereantur honoribus, cum aliqui eorum, qui in ipsis sunt, aut per incrementum ad superiora ministeria advocati fuerint, aut per communem naturae terminum dormientes defuerint; sed non ex illis, qui foris sunt, aliqui se his innectentes, debitas eis, qui multo tempore la­ boraverunt, dignitates vel honores recipiant; ac per hoc inveniantur ecclesiae clerici nullo modo proficere. Nullatenus autem habeant potestatem, qui principum domorum seu suburbanarum rerum curam gesserint, inter clerum magnae ecclesiae colligi, vel constitui: nemo quippe Deo militans saeculi negotiis implicatur2. Si vero quis praeter definitionem quam nunc protulimus promotus fuerit in quocumque magnae ecclesiae gradu, reprobetur omnimodis ab omni ecclesiastico gradu, tamquam qui contra magnam synodum provectus exstiterit. XIV 25 IA Quod oporteat eas, qui per divinam gratiam ad episcopale offiaxm convocantur, omnem reverentiam et bcncrem mereri ab iis qui per tempora aut strategatus ministerium sortiuntur, aut aliter principari videntur Eos qui a divina gratia ad episcopale advocantur officium, tamquam ima­ ginem et figuram ferentes sancto­ rum caelestium hierarchiarum, id est 30 angelorum, secundum hierarchicum plane gradum et morem, omni ho­ nore dignos ab omnibus principibus et subditis sancimus haberi. Et nequaquam strategis, vel qui35 buslibet aliis principibus obvios procul ab ecclesiis suis occurrere, sed neque semet a multo spatio de equis vel mulis eiicere, aut cum timore ac tremore procidere ac io adorare; sed nec cum saecularibus principibus ad mensam intrare hora prandii, eosdem quos illi honores 1 Le, 10 7. * 2 Tm 2,4. Τούς ύπό της θείας χάριτος είς την έπισκοπικην προκληθέντας διακο­ νίαν, ώς εικόνα καί τύπον φέροντας των αγίων καί ούρανίων ιεραρχιών, πάσης τιμής άςιοΰσθαι παρά πάν­ των των αρχόντων καί άρχο μενών θεσπίζομεν, καί μηδαμώς ή στρα­ τηγούς ή τισιν άλλοις άρχουσι προϋπανταν πόρρωθεν τών ιδίων έκκλησιών, μήτε τών ίππων ή ήμιόνων εαυ­ τούς άπορριπτοϋντας σύν φόβω καί τρόμω προσπίπτειν καί προσκυνεϊν εϊ δέ τις έπίσκοπος μετά τόν όρον της άγίας συνόδου της όφειλομένης αύτώ καταφρονήσοι τιμής καί καταδέξοιτό τι ποιήσαι παρά τά νϋν ο­ ρισμένα, άφορισθητω επί ένιαυτόν Fourth Council of Constantinople — 869-870 * 176 13 In the great church /of Constantinople], those /clerics] in a lower order should have the opportunity to seek higher dignities: but those from outside should not be admitted among them, and those who have responsibility for the management of the estates or houses of lay people should not be accepted or inducted into this great church The divine word says, The worker is worthy of his pay'. For this reason we too decree and proclaim that the clerics of the great church [of Constantinople], who have served in the lower orders, may rise to the higher grades and, if they have shown themselves worthy, may deservedly enjoy higher dignities, since some of those who now enjoy them either will be called through promotion to more important duties or will vacate them by dying. But those who do not belong to this particular clergy and yet insinuate themselves into it, must not receive the dignities and honours due to those who have laboured in it a long time, for in that case the clerics of the church [of Constantinople] would be found to have no promotion. Those who manage the houses or estates of leading persons must by no means have the possibility of being admitted or inducted into the clergy' of the great church [of Constantinople]: No soldier on service for God gets entangled in civilian pursuits2. If indeed anyone, contrary to the directive we have now issued, is promoted to any dignity whatsoever in this great church, he must be excluded from all ecclesiastical dignity as one who has been promoted contrary' to the decision of the great synod. 14 It is necessary that those who through divine grace are called to the office of bishops, should rightfully receive all reverence and honour from those who, at the time, hold the office of general or are otherwise regarded as occupying a high post We declare that those who are called by divine grace to the office of bishop, since they bear the image and likeness of the holy hierarchies in heaven, that is of the angels, in accordance with what is clearly an hierarchical dignity and function, should be held as worthy of all honour on the part of everyone, rulers and ruled alike. We also declare that they must not go to meet a general or any other high official a long way from their churches, nor should they dismount from their horses or mules a long way off or bow down in fear and trembling and prostrate themselves; nor should they go to table for dinner with secular dignitaries and 1 Lk 10, 7. 2 2 Tm 2, 4. 177 Concilium Consiantmopohtanmn IV—869-870 strategis exhibentes, sed secundum ένα' καί ό άρχων εκείνος έπί δύο congruentiam spiritalis dignitatis, έτεσι μή καταξιωΟή τής μεταλήac honoris sui, reddere quidem om- ψεως τών αγιασμάτων. nibus debita, cui vectigal, vectigal, cui honorem, honorem1: praeferri autem et multam a principibus amicorum s Christi imperatorum venerationem, et reverentiam promereri confesso­ res eorum, et honoris similis exsistentes; ita ut fiduciam habeant episcopi arguere strategos multoties, et alios principes, atque omnem sacculi dignitatem, cum iniustum et irrationabile agere quid illos invenerint, et per hoc corrigere et reddere meliores. 10 Si vero aliquis episcopus, post definitionem sanctam synodi, debitum et canonice collatum sibi contempserit honorem, et quid secundum veterem et inhumanam ac inordinatam consuetudinem, praeter quae nunc definita sunt, fieri permiserit, sequestretur anno uno, et princeps ille duobus annis non mereatur percipere mysteriorum nec sanctificationum 15 communionem. XV Quod non oporteat alienare cimelia, rei per emphjteutim talaria eceleriarum tribuere Apostolicos et paternos canones renovans sancta haec universalis synodus, definivit neminem prorsus episcopum vendere vel utcumque alienare cimelia et vasa sacrata, excepta causa olim ab antiquis canonibus ordinata, videlicet quae accipiuntur in redemptionem captivorum; sed nec tradere salaria ecclesiarum in emphyteutica pacta, nec alias rusticas possessiones venumdare, ac per hoc ecclesiasticos reditus laedere, quod ad propriam utilitatem et ob escam pauperum et peregrinorum sustentationem esse decernimus: omnem vero ecclesiasticarum rerum potestatem habentem ct has meliorare, ac dilatare prout oportuerit ecclesiastica loca, per quae reditus fiunt; et insuper propriarum rerum dispositionem, distribuere ac committere seu conferre quibuscumque voluerit et iudicaverit iuxta pro­ priam potestatem ac dominatum. Quisquis autem apparuerit post hanc definitionem nostram contrarium quid huic sanctae et universali synodo agere, deponatur ut praevaricator divinarum legum et praeceptorum, cassata videlicet omnino quae facta est in scriptis vel sine scriptis ab episcopo venditione, vel emphyteutica traditione, vel alia quavis alienatione, cimeliorum scilicet et salariorum locorum. Qui vero emerit aut perceperit aliquid cx praedictis cimeliis vel salariis, et non restituerit ecclesiae iterum, quae ecclesiae sunt, vel non reddiderit ad incidendam chartam venditionis vel emphyteuseos, sit anathema usquedum fecerit quod ab hac sancta et universali synodo confirmatum est. Si autem episcopus convictus fuerit construxisse monasterium de reditibus ecclesiasticis, tradat ipsum eidem ecclesiae monasterium, si vero de propriis rebus, aut de aliis quibusdam conventionibus, habeat id se‘ Rm 13,7. 20 25 30 35 40 Fourth Council of Constantinople— 869-870 * 177 show the same honours as they do to generals, but according to what is in keeping with their own spiritual dignity and honour, they should render to everyone his due: Tribute to whom tribute is due; honour to whom honour is due'. They must show that the confessors of the emperors, who are friends of Christ, and those who have the same dignity, deserve great respect from the leading persons of those emperors. Thus the bishop will have the courage to reprimand generals and other leading officials and all other secular authorities as often as he finds them doing something unjust or unreasonable, and in this way to correct them and make them better. But if some bishop, after the holy directive of this council, shall ignore the honour duly and canonically bestowed on him, and permits something to happen according to the old, debased and disordered custom which is contrary to what has now been declared, he must be suspended for a year and the official involved is to be considered unworthy to take part in the mysteries or the means of grace for two years. 15 Precious objects must not be sold and endowments of churches must not be leased by emphyteusis This holy and universal synod, in renewing the canons of the apostles and fathers, has decreed that no bishop may sell or in any way dispose of precious objects or consecrated vessels except for the reason laid down long ago by the ancient canons, that is to say, objects received for the redemption of captives. They must not hand over endowments of churches by emphyteutic leases nor put on sale other agricultural properties, thereby damaging ecclesiastical rev­ enues. We decree that such revenues are for church purposes, the feeding of the poor and the assistance of pilgrims. However, bishops have full powers to improve and enlarge, as opportunity offers, the ecclesiastical properties which produce these revenues. Moreover, they have the right to apportion or bestow their own property on whomsoever they wish and choose, in accordance with their own powers and rights of ownership. Now that this decree has been made, whoever appears to have acted in a way contrary to this holy and universal synod, must be deposed on the grounds of violating divine law and precepts. Any sale which was made by the bishop, either in writing or otherwise, must be made entirely void, as well as any emphyteutic lease or any other act disposing of precious objects or endow­ ments. Whoever buys or acquires any of the aforementioned precious objects or endowments and does not restore to the church what belongs to it and does not hand over for burning the bills of sale or leases, is anathema until he does what has been determined by this holy and universal synod. If a bishop is found guilty of having built a monastery with the revenues of a church, he must hand over the monastery to the same church. But if he built it 1 Rm 13, 7. 178 Concilium Constantinopoluanurn IV— 869-870 eundum propriam potestatem ct voluntatem omni vita sua; et post finem vitae dimittat et conferat hoc quibuscumque voluerit, non tamen saecu­ lare diversorium fiat. XVI s io is 20 es 3o 35 40 De non nimiis penitus adinventionibus ad exbenorantiam sancti sacerdotii. Imperator rero tel princeps, si talia fecerit, redarguatur, et separetur: si autem non poemfuerit, etiam anathematizetur Magnis ululatibus et multis lacrimis dignum opus a multis fidelibus ad nostros pervenit auditus: aiunt enim fuisse quosdam laicos, sub eo qui nuper imperavit, in ordine senatorio, qui secundum diversam imperatoriam dignitatem videbantur capillorum comam circumplexam involvere atque reponere, et gradum quasi sacerdotalem per quaedam indusia et vestimenta sacerdotalia sumere, et, ut putabatur, episcopos constituere, superhumeralibus, id est palliis, circumamictos, et omnem aliam ponti­ ficalem indutos stolam; qui etiam proprium patriarcham adseribentes eum qui in adinventionibus risum moventibus praelatus et princeps erat, et insultabant, et illudebant quibusque divinis, modo quidem electiones, promotiones et consecrationes, modo autem acute calumnias, damnationes et depositiones episcoporum, quasi ab invicem et per invicem miserabiliter et praevaricatorie agentes et patientes. Talis autem actio nec apud gentes a saeculo unquam audita est, ita ut peiores et miserabiliores infidelibus nationibus exhibeat et demonstret hos quos nunc manifestos effecimus: qua de re sancta et universalis syn­ odus definivit et promulgavit, illos quidem malitiae nixus omnino ut scelestos abominari, neminem autem fidelium qui christiana censentur appellatione deinceps conari tale quid faciendi vel admittendi, aut silentio tegendi quemquam eorum qui huiusmodi operantur impietatem. Si vero quispiam imperator, vel potentum, aut magnatum, taliter illudere divinis, et talem ac tantam iniuriam impie in divinum sacerdotium facere vel admittere tentaverit, primo quidem arguatur a patriarcha illius temporis, et episcopis qui cum ipso fuerint, et segregetur, et indignus divinis my­ steriis iudicetur; deinde vero accipiat quosdam alios in duram observan­ tiam labores, et poenas quae visae fuerint: et nisi celeriter se poeniteat, etiam anathema sit ab hac sancta et universali synodo, tamquam qui sincerae et immaculatae fidei mysterium dehonestaverit. Si vero, presumentibus quibusdam huiusmodi nefas operari, patriarcha Constantinopolitanus, et suflraganei eius episcopi, quod factum fuerit cognoscentes, neglexerint debitum adversus eos ostendere zelum, depo­ nantur, et a proprio sacerdotio ac honore pellantur: qui autem quoquo modo huiusmodi ministraverunt vel ministraturi sunt impiissimae actioni, ct minime confessi acceperint conveniens epitimium, definivimus per triennium sequestratos esse, anno quidem uno extra ecclesiam flentes, alio vero anno intra ecclesiam stare usque ad catechumenos; porro tertio, consistere cum fidelibus, et ita dignos fieri mysteriorum sanctifica­ tionibus. Fourth Council of Constantinople — 869-870 * 178 from his own money or other sources, he may have it for his whole life under his own jurisdiction and direction; he may also bequeath it after his death to whomsoever he wishes, but it may not be used as a secular dwelling. 16 Spectacles which aim at insulting the holy priesthood must not be permitted. If the emperor or a ruler arranges such a thing, he must be judged and excommunicated; if he does not repent, he must be declared anathema A matter which merits great sorrow, even many tears, has come to our ears from many of the faithful. They say that under the previous emperor some laymen of the senatorial order were seen to plait their hair and arrange it on their heads, and to adopt a kind of priestly dignity in accordance with their different ranks at the emperor’s court. They did this by wearing various ornaments and articles of clothing which are proper to priests and, as it was thought, made themselves out to be bishops by wearing a pallium over their shoulders and every other piece of episcopal dress. They also adopted as their patriarch the one who took the leading role in these buffooneries. They insulted and made a mockery of a variety of holy things, such as elections, promotions and consecrations of bishops, or by bringing up subtle but false accusations against bishops, and condemning and deposing them, switching in turn from distress to collusion as prosecutors and defendants. Such a way of behaving has never been heard of since time began, even among the pagans. It shows that those we have now brought to light are in a worse and more wretched state than the pagan nations. The sacred and universal synod, therefore, has declared and promulgated that these attempts to do evil must be condemned as crimes, and no member of the faithful who bears the name of Christian should henceforth attempt to do or tolerate such a thing, or to protect by silence anyone who has committed such an impious act. If any emperor or any powerful or influential person should attempt to mock holy things in such a way, or with evil intent to carry' out or permit such a great wrong to be done against the divine priesthood, he must first be condemned by the patriarch of the time, acting with his fellow bishops, and be excommunicated and declared unworthy to share in the divine mysteries, and then he must accept certain other corrective practices and penances which are judged appropriate. Unless he repents quickly, he must be declared anathema by this holy and universal synod as one who has dishonoured the mystery of the pure and spotless faith. However, if the patriarch of Constantinople and his suffragan bishops come to know of any others who have committed crimes of this kind and neglect to act against them with the necessary zeal, they must be deposed and debarred from the dignity of their priesthood. Those who in any way have shown, or shall show in future, such impious conduct and have not confessed it in any way and received the appropriate penance, are declared excommunicate by this synod for three years; during the first year they must remain outside the church as public penitents, during the second year they may stand inside the church among the ranks of the catechumens, during the third year they may join the faithful and thus become worthy of the sanctifying effects of the holy mysteries. 179 C&nahnm ConitAntùtopolitMMni /V— 869-870 XVII De polettate patriarcharum, et metrope)'itamarum ad «ai adtenlu Sancta et universalis Nicaena prima synodus antiquam consuetudinem iubet servari per Aegyptum, et provincias quae sub ipsa sunt, ita ut horum omnium Alexandrinus episcopus habeat potestatem, dicens: „Quia et in Romanorum civitate huiusmodi mos praevaluit.**1 Qua pro causa et haec magna et sancta synodus tam in seniori et nova Roma, quam in sede Antiochiae ac Hierosolymorum, priscam consuetudinem decernit in omnibus conservari, ita ut earum praesules universorum metropolitanorum, qui ab ipsis promoventur, et sive per manus impositionem, sive per pallii dationem, episcopalis dignitatis firmitatem accipiunt, habeant potestatem; videlicet ad convocandum eos, urgente necessitate, ad synodalem conventum, vel etiam ad coercendum illos et corrigendum, cum fama eos super quibusdam delictis forsitan accusaverit. Sed quoniam sunt quidam metropolitanorum, qui ne secundum voca­ tionem apostolici praesulis occurrant a mundi principibus se detineri sine ratione causantur, placuit talem excusationem omnimodis esse invalidam. Cum enim princeps pro suis causis conventus frequenter agat, impium est ut summos praesules ad synodos pro ecclesiasticis negotiis celebran­ dum impediant, vel quosdam a conciliis eorum prohibeant, licet tale impedimentum et fictam prohibitionem metropolitanorum suggestione diversis modis fieri didicerimus. Consueverunt autem metropolitan! bis in anno synodos facere, ideoque, sicut dicunt, ad patriarchale penitus non posse concurrere caput. Sed sancta haec et universalis synodus, nec concilia quae a metropolitanis fiunt interdicens, multo magis illa novit rationabiliora esse ac utiliora metropolitanorum conciliis quae a patriarchal! sede congregantur,· et idcirco haec fieri exigit: a metropolita quippe unius quidem provinciae dispositio efficitur, a patriarcha vero saepe totius causa dioeceseos dispen­ satur ac per hoc communis utilitas providetur, propter quod et speciale lucrum propter generale bonum postponi convenit, cum a maioribus super haec facta fuerit advocatio. Quamvis apud quosdam metropolita­ norum antiqua consuetudo et canonica traditio per contemptum ipsorum postposita videantur, non currentibus eis ad communem profectum, quos leges ecclesiae severe condemnantes, omni excusatione remota, subiacere vocationibus proprii patriarchae, sive cum communiter, sive cum jg sigillatim factae fuerint, exigunt. Illud autem tamquam perosum τΗλθεν εις τάς ημών άκοάς τό μή quiddam ab auribus nostris repuli- δύνασθαι άνευ άρχοντικής παραβmus, quod a quibusdam imperitis αίας σύνοδον γενέσθαΓ ούδαμοϋ δέ dicitur, non posse synodum absque ol θείο», κανόνες συνέρχεσθαι κοσμ».principali praesentia celebrari; cum κούς άρχοντας εν ταϊς συνόδοις nusquam sacri canones convenire νομοθετοϋσιν, άλλά μόνους τούς έ1 Conc. Nie. I c. 6 (v. supra pp. 8-9) 5 10 is 20 25 30 35 «ο Fourth Council of Constantinople — 869-870 * 179 17 On the authority of patriarchs and the official visits of metropolitans to (hem The first, holy and universal synod of Nicaea orders that the ancient custom should be preserved throughout Egypt and the provinces subject to her, so that the bishop of Alexandria has them all under his authority; it declares, “Because such a custom has prevailed in the city of Rome”.1 Therefore this great and holy synod decrees that in old and new Rome and the sees of Antioch and Jerusalem, the ancient custom must be preserved in all things, so that their prelates should have authority over all the metropolitans whom they promote or confirm in the episcopal dignity, either through the imposition of hands or the bestowal of the pallium; that is to say, the authority to summon them, in case of necessity, to a meeting in synod or even to reprimand and correct them, when a report about some wrongdoing leads to an accusation. But since some metropolitans give as an excuse for not responding to the summons of their apostolic prelate that they are detained by their temporal rulers, it has been decided that such an excuse will be utterly invalid. For since a ruler frequently holds meetings for his own purposes, it is intolerable that he should prevent leading prelates from going to synods for ecclesiastical business or hold some back from their meetings. We have learnt, however, that such an obstacle and alleged refusal of permission can come about in various ways at the suggestion of the metropolitan. Metropolitans have had the custom of holding synods twice a year and therefore, they say, they cannot possibly come to the chief one, that of the patriarch. But this holy and universal synod, without forbidding the meetings held by the metropolitans, is conscious that the synods summoned by the patriarchal see are more necessary and profitable than the metropolitan ones, and so demands that they take place. A metropolitan synod affects the good order of only one province; a patriarchal synod often affects the good order of a whole civil diocese, and in this way the common good is provided for. So it is fitting that the common good take priority over a particular one, especially when the summons to meet has been issued by those of greater authority. The fact is that certain metropolitans seem to regard with contempt the ancient custom and canonical tradition, by their not meeting together for the common good. Therefore the laws of the church demand, with severe penalties and leaving no loop-hole, that they comply with the summons of their patriarchs whether they are summoned as a body or individually. We refuse to listen to the offensive claim made by some ignorant people that a synod cannot be held in the absence of the civil authorities. The reason for this is that the sacred canons have never prescribed the presence of secular rulers at 1 Council of Nicaea I, canon 6 (see above pp. 8-9). ISO ConciliM/n Canstasttinopohranusn IV— 869-870 saeculares principes in conciliis πισκόπους' δΟεν ούδέ, πλήν τών sanxerint, sed solos antistites. Unde οικουμενικών συνόδων, τήν παρου­ nec interfuisse illos synodis, excep­ σίαν αύτών γεγενημένην εύρίσκοtis conciliis universalibus, inveni­ μεν ούδέ γάρ Οέμιτόν έστι γίνεσθαι mus: neque enim fas est saeculares θεατάς τούς κοσμικούς άρχοντας τών principes spectatores fieri rerum τοϊς ίερεΰσι τοΰ Οεοϋ συμβαινόντων quae sacerdotibus Dei nonnunquam πραγμάτων. eveniunt. Quisquis ergo metropolitanorum proprium patriarcham contempserit, ίο et v tioni eius, quae sive ad unum solum, sive ad plures, sive ad omnes sit, absque validissima aegrotatione vel paganorum incursu, non obedierit, et per totos duos menses post notitiam vocationis, ad proprium venire patriarcham minime festinaverit, vel si quocumque modo latitare, aut non cognoscere nuntium ab illo missum tentaverit, segregetur: si vero intra unum annum eamdem contumaciam et inobedientiam demonstraverit, deponatur omnibus modis, et ab omni sacerdotali operatione decidat, atque a dignitate et honore, qui metropolitanis convenit, propellatur. Is autem, qui huic definitioni non obedierit etiam, et a. s. XVIII Quod non oporteat ecclesiarum res ac privilegia violare seu decidere 20 Placuit huic sanctae et magnae synodo ut res vel privilegia, quae Dei ecclesiis ex longa consuetudine pertinent, et sive a divae recordationis imperatoribus, sive ab aliis Dei cultoribus in scriptis vel sine scriptis donata, et ab eis per annos triginta possessa sunt, nequaquam a potestate praesulis earum quaecumque persona saecularis per potestatem subtrahat, 25 aut per argumenta quaelibet auferat, sed sint omnia in potestate ac usu praesulis ecclesiae, quaecumque intra triginta spatium annorum ab eccle­ siis possessa fuisse noscuntur. Quisquis ergo saecularium contra praesen­ tem definitionem egerit, tamquam sacrilegus iudicetur, et donec se cor­ rexerit, et ecclesiae propria privilegia, seu res restituerit et reservaverit, 30 a. s. XIX Quod non oporteat arcbiepiscopos aut metropolitas sub obtentu quasi visitationis proficisci ad alias ecclesias, et suhiectos sibi episcopos per avaritiam damnis afficere vel gravare Avaritiam utpote secundam idolatriam Paulus magnus execratur aposto­ lus1, cunctos videlicet qui Christiano vocabulo censentur ab omni turpi 35 lucro abstinere volens ; multo magis ergo iis qui sacerdotio et fungantur nefas est coepiscopos et suffraganeos suos per quemcumque modum gravare. Huius rei gratia definivit sancta haec et universalis synodus, nullum archiepiscoporum, aut metropolitanorum, relinquere propriam ecclesiam, 1 Cf. 1 Cor 5,10. Fourth Council of Constantinople— 869-870 * 180 synods but only the presence of bishops. Hence we find that they have not been present at synods but only at universal councils. Furthermore, it is not right that secular rulers should be observers of matters that sometimes come before the priests of God. Therefore, if any metropolitan ignores his patriarch and disobeys his sum­ mons, whether addressed to him alone or to several or to all, unless prevented by a genuine illness or a pagan invasion, and for two whole months after notice of the summons makes no attempt to visit his patriarch, or if he hides in some way or pretends he has no knowledge of the patriarch’s summons, he must be excommunicated. If he shows the same stubbornness and disobedience for a year, he must be unconditionally deposed and suspended from all sacerdotal functions and excluded from the dignity and honour that belong to metropoli­ tans. If any metropolitan disobeys even this directive, let him be anathema. 18 The goods and privileges of the church should not be violated or suppressed This holy and great synod has decided that the goods or privileges which belong to the churches of God as a result of long enduring custom and have been granted, whether in writing or not, by emperors of revered memory or by other religious people and possessed by the churches for thirty years, must in no way be removed by force on the part of any secular person, or taken away by him on any pretext whatsoever, from the jurisdiction of the prelate who has them. Whatever is known to have been possessed by the churches for thirty years must remain subject to the control and use of the prelate of the church. Any secular person who acts in a way contrary to this present decree shall be adjudged as one who commits sacrilege and, until he reforms himself and restores or gives back the privileges and goods belonging to the church, let him be anathema. 19 Archbishops or metropolitans should not go to other churches on the pretext ofan official visit and by their greed be a burden to the bishops and involve them in expense Paul, the great apostle, condemns greed as another form of idolatry1 and wants all who unite under the name of Christian to abstain from every' form of shameful love of gain. It is all the more wrong, therefore, for those who have the ministry of the priesthood to burden their fellow-bishops and suffragans in any way whatsoever. For this reason this holy and universal synod has decreed that no archbishop or metropolitan should leave his own church and visit other churches under the 1 See 1 Cor 5, 10. 181 Concilium Constantinapolitanum IV— 869-870 et sub occasione quasi visitationis ad alias accedere, et potestate propria in inferiores abuti, et consumere reditus qui apud illos inveniuntur ad ecclesiasticam dispositionem et alimenta pauperum, ac per hoc aggravare avaritiae modo conscientias fratrum et comministrorum nostrorum; excepta hospitalitate, quae aliquando ex necessario transitu fortassis 5 accesserit; sed et tunc non alia, nisi ex iis quae ad praesens de compendio praeparata inveniuntur, cum reverentia et cum timore Dei dignanter accipiat; et maturius propositum iter perambulet, nihil omnino eorum quae sunt ecclesiae illius vel suffraganei episcopi petens et exigens; si enim unumquemque episcoporum ecclesiae propriae rebus cum multa io parcitate uti, et nullatenus in proprias utilitates importune ac sine ratione dispendere vel consumere reditus ecclesiasticos sacri canones decernunt, qua, putas, impietate iudicabitur dignus, qui aliis episcopis commissas ecclesias gravare vel ambire, et per hoc sacrilegii crimen incidere non formidat? is Quisquis ergo post hanc definitionem nostram tale quid facere tentaverit, poenam subeat a patriarcha qui per tempus fuerit, secundum con­ gruentiam iniustitiae ac avaritiae suae, et deponatur et sequestretur ut sacrilegus, et aliter ut idolâtra factus, iuxta magnum Apostolum. XX Quod non oporteat quemquam episcoporum apud se tel per si collate loca recipere sine illius iudicio qui urbi aut regioni illi praeesse dignoscitur Et hoc sancta nunc synodus didicit, quod in quibusdam locis quidam propria usi auctoritate, ac sine voluntate illorum quibus huiusmodi dis­ positiones commissae sunt, audacter et tyrannice pellunt eos qui per emphyteusim perceperint aliquid ex iis locis quae possederunt, occasione quasi ruptae fidei circa pensionis pactum. Non autem licet omnimodis hoc fieri, nisi prius accipiat protestationem per quosdam idoneos et fideles homines is qui emphyteusim contraxit: quod nisi dederit usque ad tres annos destinatum tributum census, pro­ pellatur a locis a se detentis. Oportet enim post trium annorum census retentionem accedere ad praepositos urbis vel regionis illius, et arguere in conspectu eorum eum qui emphyteusim consecutus est, et exhibere contemptum eius, et tunc sententia et iudicio praetorum recipiat ecclesia propria in possessionem. Sed nequaquam quisquam apud se vel per se faciat praedictorum ablationem locorum; suspectivum quippe tale, quin et multi turpis lucri et avaritiae consistit indicium. Si quis ergo episcopus aut metropolita praeter hanc definitionem no­ stram abstulerit aliquem locum a quoquam, putans quod ecclesiam pro­ priam defendat, sequestretur a proprio patriarcha per aliquod tempus, dans primo quod per potestatem suam abstulit vel subripuit. Si vero contentiosus quis perstiterit, non obediens his quae sanctae ac universali synodo visa sunt, deponatur omnimodis. 20 25 30 35 40 Fourth Council of Constantinople — 869-870 ♦ 181 pretext of an official visitation, nor abuse his authority over other churches and consume the revenues which they have at their disposal and for feeding the poor, and thus, by a form of greed, be a burden to the consciences of our brothers and fellow ministers. An exception is made in the case of hospitality, which may sometimes arise on account of necessary travel. But even then he must accept, with reverence and fear of God, nothing else than what is found prepared from that which is currently at hand. He should quickly continue the journey he has undertaken without asking or demanding any at all of the things which belong to that church or the suffragan bishop. For if the sacred canons decree that every bishop should be sparing in his use of what belongs to his own church, and should no way spend or consume the ecclesiastical revenues in an unfitting or unreasonable way for his own advantage, what kind of impiety do you think he will be found guilty of if he has no scruples about going around and burdening the churches entrusted to other bishops and thereby incurring the charge of sacrilege? Whoever attempts to do such a thing, after this directive of ours, shall incur from the patriarch of the time the punishment commensurate with his unjust and greedy behaviour, and shall be deposed and excommunicated as the sacri­ legious person he is or, to put it otherwise, as an idolater, according to the teaching of the great Apostle. 20 No bishop should repossess, on his awn initiative and authority, lands that have been conferred on someone, without reference to the person who is the recognized authority in the city or region It has come to the ears of this holy synod that in certain places some, on their own authority and without the agreement of those who are entrusted with such decisions, callously and mercilessly expel people who have received some of their lands by emphyteusis, on the pretext that the contract about the agreed rent has been broken. This must not be allowed to happen unless the person who made the emphyteutic contract first listens to the objections through the mediation of some suitable and trustworthy persons. Then, if the leaseholder has not paid for three years the rent due, he may be expelled from his lands. But it is necessary, after the rent has been unpaid for three years, to go to the authorities of the city or region and bring before them a charge against the person who obtained the emphyteutic lease, and to show how he has defaulted. Only then, after the decision and judgment of the officials, may the church take back its property. Nobody may effect the confiscation of the aforesaid lands on his own initiative and authority, since this would be a sign of the worst form of profiteering and greed. So, if any bishop or metropolitan, contrary to this directive of ours, confis­ cates any property from anyone, thinking he is protecting his own church, let him be suspended by his patriarch for a time, having first restored what he took away. If he persists in his disobedience to the decision of this holy universal synod, he must be completely removed from office. 182 Concilium Constantmopohtannm IV—869-870 XXI Qxoà non cporUat pap&n Romanun, pel quernpiam aliorim patriarcbarum, a quolibet inhonorari s 10 is μ 25 30 35 Dominicum sermonem, quem Christus sanctis apostolis et discipulis suis dixit, quia : Qui ros recipit, me recipit1, et qui ros spernit, me spernit2, ad omnes etiam qui post eos secundum ipsos facti sunt summi pontifices et pastotum principes in ecclesia catholica dictum esse credentes, definimus, neminem prorsus mundi potentium, quemquam eorum qui patriarchalibus sedibus praesunt inhonorare, aut movere a proprio throno tentarc, sed omni reverentia et honore dignos iudicare: praecipue quidem sanc­ tissimum papam senioris Romae, deinceps autem Constantinopoleos patriarcham, deinde vero Alexandriae, ac Antiochiae, atque Hierosoly­ morum. Sed nec alium quemcumque conscriptiones contra sanctissimum papam senioris Romae, ac verba complicare et componere, sub occasione quasi diffamatorum quorumdam criminum, quod et nuper Photius ΙΓ fecit, et multo ante Dioscorus. Quisquis autem tanta iactantia et Et τις τοσαύτη τόλμη χρήσαιτο, audacia usus fuerit, ut secundum ώστε κατά τον Φώτιον και ΔιόσκοPhotium vel Dioscorum, in scriptis ρον έγγράφως ή άγράφως παροινίας vel sine scriptis iniurias quasdam τινάς κατά της καθέδρας Πέτρου contra sedem Petri apostolorum τοϋ κορυφαίου τών άποστόλων κιprincipis moveat, aequalem et eam- νεΐν, την αύτήν έκείνοις δεχέσθω dem quam illi condemnationem κατάκρισιν' εί δέ, συγκροτηθείσης recipiat. συνόδου οικουμενικής, γένηταί τις Si vero quis aliqua saeculi pote- και περί της εκκλησίας τών 'Ρω­ state fruens vel potens pellere tenta- μαίων άμφιβολία, εξεστιν εύλαβώς verit praefatum apostolicae cathe­ καί μετά της προσηκούσης αίδοϋς drae papam, aut aliorum patriarcha­ διαπυνθάνεσθαι περί του προκειμέrum quemquam, anathema sit. Porro νου ζητήματος καί δέχεσθαι την si synodus universalis fuerit con- λύσιν καί ή ώφελεϊσθαι ή ώφελεΐν gregata, et facta fuerit etiam de μή μέντοι θρασέως άποφέρεσθαι κα­ sancta Romanorum ecclesia quaevis τά τών της πρεσβυτέρας 'Ρώμης ambiguitas et controversia, oportet ιεραρχών. venerabiliter et cum convenienti reverentia de proposita quaestione sciscitari, et solutionem accipere, aut proficere, aut profectum facere, non tamen audacter sententiam dicere contra summos senioris Romae pontifices. ΧΧΠ De summorum sacerdolum electione atque decreto Promotiones atque consecrationes episcoporum, concordans prioribus conciliis, electione ac decreto episcoporum collegii fieri sancta haec et «ο universalis synodus definit et statuit; atque iure promulgat, neminem 1 Mt 10,40. *1x10,16. Fourth Council of Constantinople — 869-870 * 182 21 The pope of Rome or any other patriarch must not be treated with disrespect by anyone We believe that the saying of the Lord that Christ addressed to his holy apostles and disciples, Whoever receives you receives me}, and whoever despises you despises tne~, was also addressed to all who were likewise made supreme pontiffs and chief pastors in succession to them in the catholic church. Therefore we declare that no secular powers should treat with disrespect any of those who hold the office of patriarch or seek to move them from their high positions, but rather they should esteem them as worthy of all honour and reverence. This applies in the first place to the most holy pope of old Rome, secondly to the patriarch of Constantinople, and then to the patriarchs of Alexandria, Antioch and Jerusalem. Furthermore, nobody else should compose or edit writings or tracts against the most holy pope of old Rome, on the pretext of making incriminating charges, as Photius did recently and Dioscorus a long time ago. Whoever shows such great arrogance and audacity, after the manner of Photius and Dioscorus, and makes false accusations in writing or speech against the see of Peter, the chief of the apostles, let him receive a punishment equal to theirs. If, then, any ruler or secular authority tries to expel the aforesaid pope of the apostolic see, or any of the other patriarchs, let him be anathema. Furthermore, if a universal synod is held and any question or controversy arises about the holy church of Rome, it should make inquiries with proper reverence and respect about the question raised and should find a profitable solution; it must on no account pronounce sentence rashly against the supreme pontiffs of old Rome. 22 On the election and appointment of bishops This holy and universal synod declares and decrees, in agreement with earlier councils, that the promotion and consecration of bishops should be done by means of an election and decision of the college of bishops. So it promulgates as 1 Mt 10, 40. 2 Lk 10, 16. 183 Concilium Constanitnopohtannm /V—869-870 laicorum principum vel potentum semet inserere electioni vel promotioni patriarchae, vel metropolitae, aut cuiuslibet episcopi, ne videlicet in­ ordinata hinc et incongrua fiat confusio vel contentio, praesertim cum nullam in talibus potestatem quemquam potestativorum vel ceterorum laicorum habere conveniat, sed potius silere ac attendere sibi, usquequo 5 regulariter a collegio ecclesiae suscipiat finem electio futuri pontificis: si vero quis laicorum ad concertandum et cooperandum ab ecclesia in­ vitatur, licet huiusmodi cum reverentia, si forte voluerit, obtemperare se asciscentibus; taliter enim sibi dignum pastorem regulariter ad ecclesiae suae salutem promoveat. io Quisquis autem saecularium principum et potentum, vel alterius digni­ tatis laicus, adversus communem ac consonantem atque canonicam elec­ tionem ecclesiastici ordinis agere tentaverit, anathema sit, donec obediat et consentiat in hoc quod ecclesia de electione ac ordinatione proprii praesulis se velle monstraverit. is XXIII Quod non oporteat qnemquam episcoporum alienarum locare possessiones ecclesiarum, sed nec clericum quemlibet in aliena ecclesia sacra celebrare mysteria \7enit et hoc nunc ad aures nostras, quod quidam episcoporum a quibus­ dam rogati, possessiones, quae ad alias ecclesias pertinent, irrationabiliter conferant; et per hoc, quantum possunt, ad propriam voluntatem in aliorum potestatem episcoporum usurpent. Hoc autem et propheticam illis manifeste maledictionem acquiret, quae dixit: Vae qui coniungiiis domum ad domum, et agrum ad agrum'1, ut proximo auferatis aliquid; et criminis eos sacrilegii reos constituit. Huius rei gratia placuit magnae huic et universali synodo, quod nullus fratrum et coepiscoporum nostrorum, vel quisquam, talem sibi facere nequissimam locationem roget, vel ab aliquo ipse rogatus quamlibet alienarum et extranearum conferat ecclesiarum possessionem, nec etiam constituat presbyteros aut quemlibet alium clericum in ecclesiis quae sibi subiectae non sunt, praeter volun­ tatem episcopi cui ecclesia illa commissa est. Sed neque quisquam prèsbyterorum vel diaconorum, qui sacris officiis dediti sunt, ultro ac per se ecclesias ingrediens, sacrum aliquid operetur, in quibus ab initio sortem minime consecutus est; illicitum enim est hoc et omnimodis a canonicis praeceptionibus alienum. Quisquis ergo post hanc definitionem nostram visus fuerit faciens aliquid horum quae nunc interdicta sunt, separetur aliquo indicto tempore, discisso videlicet et dirupto modis omnibus locatorio pacto, quod sive scripto, sive sine scripto praeter canonem factum est. Similiter et pres­ byter ille vel diaconus segregatus sit, donec ab aliena recedat ecclesia. Quod si et segregationem contempserit, omnimodis deponatur, et ab omni honore sacrato deficiatur. 1 Is 5, 8. 20 25 30 35 40 fourth Council of Constantinople — 869-870 * 183 law that no lay authority or ruler may intervene in the election or promotion of a patriarch, a metropolitan or any bishop, lest there be any irregularity leading to improper confusion or quarrelling, especially since it is wrong for any ruler or other lay person to have any influence in such matters. Rather he should be silent and mind his own business until the election of the future bishop has been completed with due process by the ecclesiastical assembly. But if any lay person is invited by the church to join in the discussion and to help with the election, he is permitted to accept the invitation with respect, if he so wishes. For in this way he may be able to promote a worthy pastor in a regular manner, to the benefit of his church. If any secular authority or ruler, or a lay person of any other status, attempts to act against the common, agreed and canonical method of election in the church, let him be anathema; this is to last until he obeys and agrees to what the church shows it wants concerning the election and appointment of its leader. 23 No bishop may dispose of the property of other churches, and no cleric may celebrate the sacred mysteries in a church other than his o wn We have also learnt that some bishops, at the request of certain people, have unreasonably made a gift of properties belonging to other churches. Thus they usurp the authority of other bishops, so far as they can. This conduct will clearly bring on them the curse of the prophet who says, Woe to those who add house to house and field to field1 in order to defraud their neighbour, and it has made them guilty of sacrilege. For this reason, this great and universal synod has decided that no brother of ours in the episcopate or anyone else may transact such a wicked property deal, nor, if asked by someone, dispose of any property belonging to other churches, nor install priests or any other clerics in churches that are not under his jurisdiction, without the permission of the bishop re­ sponsible for the church in question. Furthermore, no priests or deacons, who are consecrated for holy functions, should perform, of their own accord and decision, any sacred functions in churches to which they have not been appointed from the beginning. This behaviour is unlawful and utterly alien to the canonical regulations. Whoever, after this declaration of ours, shall be seen to do any of these things which have now been forbidden, must be excommunicated for a period of time, and the contractual arrangements, whether written or not, must be completely dissolved and abrogated because they were made in contravention of the canons. Likewise, the priest or deacon is to be suspended until he withdraws from the church to which he does not belong. But if he ignores the suspension, he must be got rid of completely and dispossessed of every sacred office. 1 Is 5, 8. 184 Concilium Constanunopohtanum IV — 869-870 XXIV frieod mw oporteat metropoJitas suffragantis suis episcopis ecclesiastica suae metropoleos committere ministeria Divina scriptura dicente: Maledictus omnis homo qui facit opus Domini ne^ligenter1 metropolitanorum in extremam negligentiam et desi5 diam delapsi, praeceptionibus suis subiectos ad se adducunt episcopos, et committunt eis ecclesiae propriae divina officia, et litanias, et cuncta omnino sacra quae ad se pertinent ministeria; ita ut per illos celebrent omnia quae per semet alacriter agere debuerint, ac per id eos, qui episco­ palem dignitatem meruerunt, quodammodo clericos sibi subiectos exio hibeant. Vacant autem iidem praeter ecclesiasticas leges saecularibus curis atque dispositionibus, dimittentes perseverare in orationibus et obsecrationibus pro suis delictis ac populi ignorantiis*; quod nusquam apud aliquos peni­ tus invenitur, cum sit canonicis nimirum contrarium omnino praeceptis: 15 et, quod saevius est, quia suis stipendiis per distinctas mensium vices praecipi dicuntur praedicta perficere ministeria; quod ab apostolico munimine modis omnibus ostenditur alienum. Haec autem omnia magnis et multis ac vehementissimis damnationibus dignos huiusmodi statuunt; probantur enim tales per haec quae faciunt, etiam satanica iactantia et superbia languere. Quisquis ergo metropolitanorum post hanc sanctae ac universalis synodi definitionem eadem audacia vel superbia et contemptu abusus, non per se cum timore et alacritate, seu conscientia bona, debita ministeria in propria civitate, sed per suffraganeos episcopos suos efficere tentaverit, poenas exsolvat coram proprio patriarcha et aut corrigatur aut deponatur. XXV Quod semper depositi teraar.tur qui consecrationem in quocumque gradu Methodii et Ignatii sanctissimorum patriarcharum habuerint, et Pbotio invasori etiam post sententiam quae synodice facta est Constantinopoli, consenserunt so W Et hoc debite sancta synodus definivit, quatenus episcopi, presbyteri, diaconi et subdiaconi magnae ecclesiae, qui consecrationem Methodii et Ignatii sanctissimorum patriarcharum habuerunt, et secundum insolens illud et durissimum cor Pharaonis obdurati sunt3, et usque nunc minime cum hac sancta et universali synodo convenerunt, sed nec nobis con­ sonare in verbo veritatis voluerunt, quinimo invasori Photio concorditer consenserunt, depositi sint, et omnino sacerdotali operatione privati, quemadmodum nec multum ante beatissimus papa Nicolaus iudicavit; et nequaquam tales in sacerdotii catalogo recipiantur, etiamsi ex hoc con­ verti voluerint; nisi in perceptione sanctificationum, qua dignos nullatenus eos, nisi per multam misericordiam, iudicamus; non enim sunt digni ad priorem honorem restitutionis locum per p itentiam invenire, se­ cundum exosum illum Esau, licet cum lacrymis expetisset eam4. 1 Ir 48, 10. * Cf. Heb 7, 27. ' Ü. Ei7, 13. 4 Cf. Heb 12, 16-17; Gn 33, 4. Fourth Council of Constantinople— 869-870 * 184 24 Metropolitans should not entrust to their suffragan bishops the ecclesiastical ministries of the metropolitan church Divine scripture says, Cursed is everyone who does the work of the Lord with slackness'. Yet some metropolitans have fallen into the depths of negligence and sloth. They summon the bishops subject to their jurisdiction and commit to them the divine offices of their own church as well as litanies and all the sacred ministries which are personal to themselves. The consequence is that they celebrate through the agency of these bishops everthing they should readily do themselves. In this way they make those who have merited the dignity of bishop seem like clerics in their sendee. These metropolitans, contrary to church law, give themselves to secular business and administration, failing to persevere in prayers and petitions for their own sins and the ignorance of their people2. Some excuse this behaviour even though it is utterly and completely contrary to canonical regulations. What is still more serious, it is said that the bishops are told to complete the above ministries at allotted times each month at their own expense. This is totally alien to all apostolic sanction. All this makes such people worthy of the most severe condemnation possible, for they are shown by their actions to be infected by a form of satanic pride and arrogance. Any metropolitan who, after this directive of the holy and universal synod, is consumed by a similar pride, arrogance or contempt and does not carry out with fear, promptitude and a good conscience the necessary ministries in his own city, but seeks to carry them out through his suffragan bishops, must be punished by his patriarch and be either reformed or deposed. 25 Those who were consecrated in whatever order by Methodius and Ignatius, the most holy patriarchs, and supported the usurper Photius after the sentence of condemnation was pronounced in synod at Constantinople, must remain deposed for ever The holy synod has duly decided that the bishops, priests, deacons and sub­ deacons of the great church [of Constantinople], who received their consecra­ tion from Methodius and Ignatius, the most holy patriarchs, and became hard of heart like the arrogant and unfeeling heart of Pharaoh3, and even now are in complete disagreement with this holy and universal synod and, while rejecting harmony with us in the word of truth, have wholeheartedly supported the cause of the usurper Photius, must be deposed and suspended from all sacerdotal functions, just as the most blessed pope Nicholas decreed not long ago. On no account are such men to be readmitted into the ranks of the clergy, even if they wish in future to change their ways. An exception will be made in regard to receiving the means of holiness, and it is only our mercy which makes us think that they are worthy of this. They do not deserve to have the opportunity of being restored by their repentance to their former status, as is illustrated by the case of the odious Esau, though he begged in tears for that favour4. 1 Jer 48, 10. 2 See Heb 7, 27. 4 See Heb 12, 16-17; Gn 33, 4. J See Ex 7, 13. 185 Concilium ConstananopoliLuuim IV—869-870 XXVI Quad clericus depositus, tel iniuriam passus ab tpiscapo suo, potestatem babeat recurrere ad maiores ecclesiae catholicae principes, id est, ad summos pontifices Placuit et hoc sanctae synodo, ut quicumque presbyter aut diaconus a proprio episcopo depositus fuerit, propter aliquod crimen, vel si quam­ libet iniustitiam se pati dixerit, et non acquieverit iudicio proprii episcopi, dicens eum suspectum se habere, et vel propter inimicitiam quam erga se tenuerit, vel propter gratiam quam aliis quibusdam praestare voluerit, idcirco in se fuisse tale quid operatum, potestatem habeat ad métro­ politain ipsius provinciae concurrere, et eam quam putat iniustam depo­ sitionem, vel aliam laesionem denuntiare: metropolita vero ille libenter suscipiat huiuscemodi, et advocet episcopum qui deposuit, vel alio modo clericum laesit, et apud se cum aliis etiam episcopis negotii faciat examen, ad confirmandum scilicet sine omni suspicione, vel destruendum per generalem synodum et multorum sententia clerici depositionem. Similiter etiam episcopos concurrere ad patriarchale caput decernimus, qui a metropolitis suis talia se pertulisse fatentur, ut apud patriar­ cham et metropolitas qui sub ipso sunt, iustam et sine suspicione senten­ tiam quod movetur negotium accipiat. Insuper etiam nullo modo quis­ quam metropolitanorum episcoporum a vicinis metropolitis episcopis provinciae suae iudicetur, licet quaedam incurrisse crimina perhibeatur, sed a solo patriarcha proprio iudicetur: cuius sententiam rationabilem, et iudicium iustum, ac sine suspicione fore decernimus, eo quod apud eum honorabiliores quique colligantur, ac per hoc ratum et firmum penitus sit quod ab ipso fuerit iudicatum. Si quis autem non acquieverit iis quae a nobis edita sunt, excommunica tus exsistat. XXVII s 10 is 20 25 ΙΔ De eo quod non oporteat palliis praeter tempora et loca definita vestiri, et de eo quod nequaquam eos, qui ex ordine monachico fasti sunt, conveniat schemate ac stola monachicae conversationis exuere Secundum traditas formas per sin­ gulas provincias, ac regiones, et ur­ bes, in ecclesiasticis promotionibus et consecrationibus illa quae indicia et signa sunt ordinis qui unicuique inesse videtur, retineri decernimus, ita ut episcopi, quibus concessum est palliis uti certis temporibus, in eis­ dem temporibus et locis, iis induan­ tur, et tanto et tali non abutantur amictu propter typhum, et inanem gloriam, et humanum placorem, atque sui amorem: omni videlicet Θεσπίζομεν τούς όρισθέντας ώμο- so φορεϊν επισκόπους έπί τισι καιροίς άποκεκληρωμένοις, έν τοΐς τοιούτοις περιβεβλήσθαι ταϋτα καιροίς καί τόποις, καί μή κατακεχρήσθαι τή τοιαύτη καταστολή διά τύφον 35 καί κενοδοξίαν, καί έν παντί καιρω τής θείας μυσταγωγίας, καί πά­ σης άλλης έκκλησιαστικής λειτουρ­ γίας ταϋτα φορεϊν. Άλλά καί τούς μετιόντας εύλαβώς 40 τόν μονήρη βίον καί της έπισκοπικής άξιωθέντας τιμής, φυλάττειν Fourth Council of Constantinople — 869-870 * 185 26 .4 cleric who has been deposed or suffered an injustice at the hands of his bishop, has the right to take his case to the highest authorities in the catholic church, namely the supreme pontiffs This holy synod has also decided that any priest or deacon who has been deposed by his bishop for some crime, or who alleges he has suffered some kind of injustice and is not satisfied with the judgment of his bishop, saying that he does not trust him and that he has been wronged, either because of the enmity which the bishop has for him or because of favours the bishop wants to bestow on certain others, such a person has the right to have recourse to the metropoli­ tan of his province and to denounce his deposition from office, which he thinks is unjust, or any other injury. The metropolitan should be willing to take up such cases and to summon the bishop who has deposed the cleric or injured him in any way. He should examine the case himself, with the help of other bishops, so as either to confirm the deposition of the cleric beyond all doubt, or to quash it by means of a general synod and the judgment of many persons. In the same way we decree that bishops may have recourse to the patriarch, their head, if they complain that they have suffered similar things from their metropolitan, so that the business in question may receive a just and right decision from their patriarch and the metropolitans under him. No metropoli­ tan bishop may be judged by his neighbouring metropolitan bishops, even though it is alleged that he has committed serious crimes, but he may only be judged by his own patriarch; we decree that this judgment will be just and beyond suspicion because a number of esteemed people will be gathered around the patriarch, and for this reason his judgment will be fully ratified and con­ firmed. If anyone does not agree with what we have promulgated, let him be excommunicated. 27 The pallium should not be worn outside the prescribed times and places, and it is entirely wrong that monks who have become [bishops] should put aside the outward style and dress of the monastic life We decree that, in ecclesiastical promotions and consecrations, the marks which signify the rank to which each person belongs, should be kept, in accordance with the traditional usages of each province, region and city. TTus bishops who have been permitted to wear the pallium at certain times, may wear it at those times and places but should not abuse so great and honourable a garment, through pride, vainglory, human conceit and self-love, by -wearing it unneces- 186 CoNiusum ConMMtiHopoIttanunt IV— ^6*7-870 tempore divini sacrificii, et omnis τό σχήμα καί τήν στολήν τών μο­ alius ecclesiastici mysterii, hunc ναχικών άμφιασμάτων όρίζομεν καί μηδένα τολμάν άπαμφιέννυinepte portantes. Illos autem qui reverenter mona- σΟαι τό είρημένον σχήμα διά τύ­ 5 sticam vitam sectati sunt, et episco­ φον καί άλαζονικήν γνώμην, κάνpalem meruerunt honorem, conser­ τεύθεν εύρίσκεσΟαι παραβάτην τών vare schema, et amictum monachi­ έαυτοϋ συνθηκών' εί τις ούν επί­ corum indumentorum, et ipsam σκοπος παρά τούς ώρισμένους αύτώ beatam vitam decernimus: et nul­ έγγραφους ή άγραφους καιρούς πε­ ίο lus omnino habeat potestatem de­ ρίβολο ιτο τό ώμόφορον ή τών μο­ ponere iam dictum schema, propter ναχικών άμφιασμάτων άποβάλλοι τό tvphum et arrogantem voluntatem, σχήμα ή διορθούσΟω ή καθαιρείσθω. ne per hoc inveniatur propriorum transgressor pactorum: sicut enim ibi continuus palliorum amictus fasti15 giosum et suae gloriae deditum demonstrat episcopum, ita et hic depo­ sitio ac denudatio monachici habitus nihilo minus eisdem submittit crimi­ nibus eum qui hoc fecisse captus exstiterit. Quisquis ergo episcopus praeter definita sibi scripto tempora se pallio induerit, aut monasticarum vestium schema deposuerit, aut corrigatur, eo aut a patriarcha proprio deponatur. Fourth Count d of Constantmaple — 869-870 * 186 sarily throughout the divine sacrifice and every other ecclesiastical ceremony. We decree that those who have devoutly embraced the monastic life and merited the dignity of a bishop, should keep the appearance and garments of the monastic habit and that holy way of life. None of them has the right to lay aside that type of dress out of pride and wilful arrogance, lest he is found thereby to violate his personal vows. Just as the continual wearing of the pallium shows the bishop as given to ostentation and vainglory, so the laying aside of the monastic habit exposes him to the same charges. Therefore, any bishop who wears the pallium outside the occasions stipulated in writing, or lays aside the monastic dress, must either be corrected or be deposed by his patriarch. Lateran I 1123 INTRODUCTION In 1123, during the pontificate of Pope Callistus II, a general Roman council was held “for various important matters of the church”, as Callistus himself says in the letter of convocation which he sent on 25 June 1122 to bishop Baldric of Doi1. A great number of bishops, abbots and religious, numbering at least 300, gathered in Rome from the western churches, although none that we know of came from the eastern churches2. There is no evidence that legates of the emperor Henry V took part. The council began on 18 March 1123, with the pope presiding. There were at least two sessions. The council ended before 6 April, probably on 27 March. This council is often called “general” in the letters and decrees of Pope Callistus II3. It is reasonable, however, to doubt its ecumenicity4. Indeed the manner in which the council was called and conducted by the pope and the fathers differed from that of the older councils. Moreover several other councils, similar to Lateran I, were convened in the 11th and 12th centuries but were not termed ecumenical. The ecumenicity of this council seems, as far as we can tell, to have been confirmed later by the tradition of the Roman church. There had long beeen conflict between church and state, though some son of a solution had been reached a short time before at the Concordat of Worms (September 1122). Thus, questions concerning the investiture of prelates and the freedom of the church were a major concern of the council. The said concordat was approved and confirmed by the council’s authority, though not without opposition on the part of many, as Gerhoh of Reichersberg testifies5; canons 3-4, 8 and 12 make mention of this debate. Thereby a measure of peace and discipline was restored to the church. 1 See Bifilaire du pape Calixte II ..., ed. U. Robert, Π Paris 1891, 49, no. 304 (Jaffé 6977). * There are no surviving acts of the council. On the number of fathers, see H-L 5/1, 631 n. 2; and also, Simeon of Durham, Opera omnia ..., II ed. T. Arnold (Rolls series 75), London 1885, 272; Annali genovesi di Caffaro ..., ed. L. Belgrano (Fonti per la storia d’Italia 11), I Rome-Genoa 1890, 19. 3 See Bullaire ..., II, nos. 304, 322, 358, 361, 389, 410, 486, 489 (Jaffé 6977, 6995, 7028, 7031, 7034, 7037a, 7056, 7075a, 7144, 7147). 4 It is difficult to justify Hauck’s and Tangl’s description of a “great” and “general” council. ’ See Gerhoh of Reichersberg, Libellus de ordine donorum sancti Spiritus, ed. E. Sackur, in MGH Libelli, III Hanover 1897, 280; see also H-L 5/1, 631. 1 SS First Lateran Council — 112) The fathers devoted themselves principally to the reform of the church, to the abolition of simony and to the correction of ecclesiastical abuses. There were a tew other matters of lesser importance6. Also, the struggle tor the Corsican episcopacy between the churches of Genoa and Pisa was a considerable prob­ lem, and a commission of twenty-four fathers had to be created by the pope in order to resolve the matter; tor this see canons 1,7, and also canons 2,5-6,9,11, 16. Thus pope Callistus, following as closely as he could the examples of Gregory VII and Urban II7, and supported by the approval of the council, brought to a successful conclusion matters which had engrossed the whole church’s effort and zeal for almost fifty years. A number of canons were ratified by the council fathers, perhaps at the session on 27 March. Many of these were included in Gratian’s Decrees {c. 1140), namely canons 1,3-4, 6, 9, 12, 14, 16β, 19-22E, and part of 8, 18β. As far as we know, Baronius was the first to print others which Gratian did not accept (Br 12, 1607, 149-150; ed. Theiner 18, 1869, 343-344). Twelve more follow in the Roman edition (Rm 4,1612,16-17), where a complete text of the canons may be found. We have examined all the canons in the following: Bn7 3/2 (1618) 464-465; ER 27 (1644 ) 37-43; S. Baluze, in P. de Marea, Dissertationum de concordia sacerdotii et imperil... libri, II Paris 1663,363 (= BdM); LC 10 (1671) 896-900; Hrd 6/2 (1714) 1111-1114; Cl 12 (1730) 1333-1337; E. Martène and U. Durand, in Veterum scriptorum et monumentorum ... collectio, VII Paris 1733, 68-69, four canons only (= MD); Msi’ 2 (1748) 355-358; Msi 21 (1776) 281-286; G.H. Pertz, in MGH, Leges in f.°, II/2 Hanover 1837, 182-183 (= Pertz); PL 163 (1854) 1361-1365; L. Weiland, in MGH, Const., I Hanover 1893, 574-576 (= MGH). The text of the canons presents some difficulties. Bn7, ER, LC, Hrd, Cl and Msi must have printed the same text as that used by Rm (though with some differences). This commonly accepted version, which we call β, consists of 22 canons and seems to derive from two manuscript codices (not from Rm, since this has the different readings). In addition, seven canons (2,5,10-11,13,15,17) printed by Br seem to relate to β, even though they often do not agree with β in their readings. A second version of the canons, “from an ancient manuscript codex of the monastery of Aniane”, which is now in the Bibliothèque Nationale in Paris, was published by BdM. The order of the canons in it, and often the readings, are different from β; moreover six canons (11 and the last five, 18-22fi) are missing and two (15-16) are completely different from β. Regarding this other version, which we call a, MD published four canons (6,12,15-16) “from a manuscript of the marquis of Laubcs”, and Pertz published sixteen canons (15 and 18—22β are missing, in place of which are what appear to be two rubrics) from Vienna MS. Codex of Canon Law 91 (now 2178). Migne transcribed the text of Pertz. LC took several readings of a and included them in β as variant 6 See H-L 5/1 639-643; see also MGH Libelli, III 405; and the decrees cited above in note 3. 7 See also canon 10 on the recovery of the holy Land, and canons 14-15 on peace among Christians. tint Lateran Council— 1123 189 readings. Finally, the text printed by Msi* “from a Pistoia codex of canons”, as well as the order of canons in it, appear similar to a; although canons 15-16 are preserved according to the β text and 18-19 arc added to β. If a is earlier than β, then the text of Msi* seems to date from an earlier time and to have been corrected occasionally from β; therefore we conclude that this text belongs to a. We believe the a version is older than β. For, the canons from a (except 11-12, 15-17) are mentioned in Simeon of Durham’s “Historia Regum”8 (= S), which is contemporaneous. This point has not been noticed by scholars. In addition, Gratian’s Decrees ascribe the last 5 canons to the earlier pontificate of Urban II (1088-99) and not to the time of Lateran I, as Br noted; therefore a seems right to omit these five canons. The document on which Br and possibly Rm depend is a Vatican codex “which contains the Collection of Anselm [of Lucca], in which the canons of this council are included as an appendix after chapter 55”. Maybe, therefore, our β should be attributed to this peculiar version in Anselm of Lucca’s text. Certainly all the known manuscript codices are related to a, so far as we are aware9, including the 12th century Vatican Reginensis lat. 987 (= R), which was the first to be examined by us. We think that little confidence can be placed in MGH, which is the only critical edition so far made. Its editor, Weiland, divided the sources into three groups: the “Parisian”, more correctly called the “Roman”; the Pistoian codex; and the codices used by BdM and Pertz. But he completely ignored the similarities between the three groups, and in the end collated only the two sources of the third group, omitting for no reason canon 17. We have collated together R and all the other editions, and have prepared our text with the a version as the basis. We think that R and BdM are the most reliable sources. We have relegated the alternative version of canons 15-16 to a footnote, and the last five canons to an appendix. We have not used the MGH text except in a few instances. There is a preface to the canons in R, S, BdM and Msi1, but we do not reproduce it. BIBLIOGRAPHY: H-L 5/1 (1912) 630-634; DThC 8/2 (1925) 2628-2637; DDrC 6 (1957) 344-346; LThK 6 (21961) 815-816; NCE 8 (1967) 406; HC 3 (1980) 401-402; U. Robert, Histoire du pape Cal'ixte II, Paris-Besançon 1891, 162-177; A. Hauck, Die Rezeption und Umbildung der allgemeinen Synode im Mittelalter, Historische Vierteljahrschrift 10 (1907) 468 if.; G. Meyer von Knonau, Jahrbiicher des deutschen Reiches ..., VII Leipzig 1909, 228-239; G. Tangl, Die Teilnehmer an den allgemeinen Konzilien des Mittelalters, Weimar 1922, 196-205; H. J. Schroeder, Disciplinary Decrees of the General Councils, St. Louis, Mo. — London 1937, 177-194; A. Fliche, La réforme grégorienne et la reconquête chrétienne (Histoire de (’Eglise 8), Paris 1950, 390-393; G. Franzen, L'ecclésiologie des conciles médiévaux, in Le concile, 125-141; R. Foreville, Latran I, II, III et Latran /V (Histoire des Conciles 6), Paris 1965; M. Mollat and P. Tombeur, Les conciles Latran I à Latran IV: Concordance, index, listes de fréquence, tables comparatives (Conciles oecuméniques médiévaux 1), Louvain 1974. 8 See Simeon of Durham, Opera Omnia ... , II 270-272. q We have not seen Olmutz Chapter Codex 205; see Pertz, Archiv 10 (1849) 682. TEXT ANO TRANSLATION 190 Concilium Lateranense 1— I IM CANONES 5 10 15 20 25 30 35 1. Sanctorum patrum exempla sequentes et officii nostri debito* inno­ vantes, ordinari quemquam per pecuniam in ecclesia Dei vel promoveri, auctoritate sedis apostolicaeb modis omnibus prohibemus. Si quis vero in ecclesia ordinationem vel promotionem taliter* adquisierit, adquisitad prorsus careat® dignitate.1* 2? A suis episcopis excommunicatos, ab aliis episcopis abbatibus et clericis in communionem* recipi procul dubio prohibemus.3* 3? Nullus in episcopum nisi canonice electum consecret^. Quod si praesumptum fuerith, et* consecratus et consecrator absque recupera­ tionis spe deponatur1 .* 4.® Nullus omnino archidiaconus aut archipresbyterk sive* praepositus vel decanus™ animarum curam vel praebendas ecclesia sine iudicio vel consensu episcopi* alicui tribuat. Immo sicut sanctis11 canonibus con­ stitutum est, animarum0 cura ct rerum? ecclesiasticarum dispensatio in episcopi iudicio et potestate permaneat^. Si quis vero* contra hocr facere aut potestatem quae* ad episcopum pertinet sibi vendicare prae­ sumpserit, ab ecclesiae liminibus arceatur.7 5.8* Ordinationes quae a Burdino’ haeresiarcha, postquam a Romana ecclesia est damnatus, quaecumque etiam' a pseudoepiscopis per eum postea ordinatis11 factae’ sunt, nos irratas esse indicamus’*’.10 6.11 Nullus1 in praepositum, nullus in archipresbyterum?, nullus in de­ canum nisi presbyter1, nullus in archidiaconum nisi diaconus31 ordinetur.12 * debito SMsi1 0 debita R BdM debitum Pertz b secundum apostolicam auctoritatem Pert^ c om. Peri~ d aw. Ptrt? e careat prorsum 5 f comunione R 8 electus consecretur BdM et r. !. a LC usque ad Msi electum ad consecrandum manus mittat 0 b praesumptum fuerit at ei ». I. a LC usque ad Msi praesumpserit 0 om. Pert^ * dampnatur Peri^ presbyter Afri1 · aut 3 m diaconus Msi1 n sacris Msi1 ° om. R BdM 0 animarum roll. et ». /. in 0 P pecuniarum ». I. in 0 Ί permaneant MsP r haec 0 * quae ... pertinet] ad episcopum pertinentem 0 1 quaecumque etiam R S BdM quae et Br quaeque et Perl^ quaeque rell. u om. Br et ». /. ir. 0 v ordinatae Br (ubi factae ut ». I. imenitur) et ». I. in 0 w nos ... iudicamus] nos esse irritas iudicamus 5 Br Msi1 Pertq_ irritas esse decernimus 0 x Nullus etiam a r archidiaconum ordinetur Pert^ z vel diaconus add. diaconis et subdiaconis Mti1 c Nicaena synodus S <* propter s et r. /. a LC neque ad Mti per 0 05 e solas necessitudines J f ont. Pert^ g iurc nulla Mti1 iuste poti valeat BdM 0 h oriri suspicio S Mti1 Pertq_ 1 papae Stephani S Mti1 Pert% papae ow. MGH k omnem con. MGH * ecclesiasticorum negotiorum J m vel.. .J aut aliorum vel laicorum... A aut laicorum aliorum dispensationem vel BdM 0 30 ° dominationem Pertz et r. !. in 0 0 possessionem ot exceptée R S P rerum add. Pert^ ecclesiarum Mti1 9 videatur BdM videtur R iudicetur rell. r haec Mti1 » etiam add. S t One. at exceptu R BdM u one. Pertz * infamia ot et r. /. in LC Cl Mti infamiis rell. w eos esse Pertz 35 » autem add. Pertz y ad add. Mti1 1 suum add. S Br Mti1 remissionem peccatorum Pertz bb oen. ecexceptit R BdM cc protectionem 5 dd Urbano papa J Pertz e e constitutum R BdM I G 3 in 0. * Cf. conc. Nie. I, c. 3, v. supra p. 7 (et cf. Turner 1/1,116-117). • C. 4 in 0, 6 in Msi1. 4 Cf. ps.-Isid., Steph. 12 (Hinschius 186). » Cf. conc. Lat. (1110), c. 1 (Msi 21,8); c. 24 G XVI q. 7 (Fr 1, 807). • Cf. Can. ap. 38 (CSP 29). ’Inc. c. 9 in Pertz. ’ Si quis ... videatur: conc. Lat. (1110), c. 2 (Msi 21,8); c. 25 G XVI q. 7 (Fr 1, 807). • G 5 in 0, 8 in Msi1,10 in Pertz. »· Ps.-Isid., Calixt. 16 (Hinschius 140); c. 2 G XXXV q. 2-3 (Fr 1,1264); cf. etiam conc Troianum (1093), c. 1 (Msi 20,789-790). II C. 11 in 0,12 in Msi’, Pertz. First Lateran Council— 1123 * 191 7.’ We absolutely forbid priests, deacons or subdeacons to live with concu­ bines and wives, and to cohabit with other women, except those whom the council of Nicaea2*permitted to dwell with them solely on account of necessity, namely a mother, sister, paternal or maternal aunt, or other such persons, about whom no suspicion could justly arise. 8? We further resolve, in accordance with the statute of the most blessed pope Stephen-*, that lay persons, however religious they may be, have no power to dispose of any ecclesiastical business5; but following the apostolic canons6, let the bishop have the care of all ecclesiastical matters, and let him manage them as in the sight of God. Therefore7, if any prince or other lay person should arrogate to himself the disposition or donation” of ecclesiastical things or possessions, let him be regarded as sacrilegious.8* 9? We prohibit unions between blood relatives, because both the divine and secular laws prohibit them. For, the divine laws not only cast out those doing this and their progeny but also call them accursed; the secular laws call such people disreputable and deprive them of inheritance. We, therefore, following our fathers, mark them with infamy and judge them to be infamous.10 10.11 To those who set out for Jerusalem and offer effective help towards the defence of the Christian people and overcoming the tyranny of the infidels, we grant the remission of their sins, and we place their houses and families and all their goods under the protection of blessed Peter and the Roman church, just as n domination Pertz and variant reading in β. I Canon 3 in β. 2 See council of Nicaea 1, canon 3, see above p. 7 (and see Turner 1/1, 116-117). Canon 4 in β, 6 in Msi1. 4 See pseudo-Isidore, Stephen 12 (Hinschius 186). See Lateran council (1110), canon 1 (Msi 21, 8); ch. 24 C. XVI q. 7 (Fr 1, 807). 6 See Apostolic canons 38 (CSP 29; trans. Percival 596). Included in canon 9 in Pertz. s Therefore ... sacrilegious: Lateran council (1110), canon 2 (Msi 21, 8);ch.25 C. XVI q. 7(Fr 1, 807). Canon 5 in β, 8 in Msi1, 10 in Pertz. ' Pseudo-Isidore, Callistus 16 (Hinschius 140); ch. 2 C XXXV q. 2-3 (Fr 1, 1264); see also council of Troia (1093), canon 1 (Msi 20, 789-790). II Canon 11 in β, 12 in Msi1, Pertz. 192 s io i5 μ 25 35 40 Conabum Lateranense I — H 23 fuit1, suscipimus1. Quicumque crgob ea distrahere vel auferre, quamdiu in via illac morantur, praesumpserint, excommunicationis ultione plec­ tantur. Eos2 autem qui veld pro Hierosolymitano vel proe Hispanico1 itinere cruces sibi in vestibus posuisse noscuntur et ease dimisisse, cruces iterato11 assumere et' viam ab instanti pascha usque ad sequens proxi­ mum11 pascha perficere, apostolica auctoritate praecipimus. Alioquin ex tunc eos ab ecclesiae introitu’ sequestramus et,n in omnibus terris eorum divina” officia praeter infantium baptisma et monentium poenitentias0 interdicimus. 11? Illam vero pravam defunctorum15 Porticanorum4 consuetudinem, quae hactenus ibi fuit, ex fratrum nostrorum et totius curiaeP consilio necnon ex4! voluntate atquer consensu praefecti removendam censemus, ut Porti orum habitatorum sine heredibus morientium bona contra morientis deliberationem5 minime pervadantur. Itar tamen utu Porticani inb Romanae ecclesiae et nostra’ nostrorumque successorum oboedientia"' et1 fidelitate’ permaneant? 12? Sanctorum patrum canonibus consona sentientes, oblationes de sacratissimo et reverendissimo altari beati Petri eti- Salvatoris et sanctae Mariae Rotundae et sancti’ Nicolai Barensis, sancti Egidii11 autbb de aliis omnium ecclesiarumcc altaribus sive crucibus, a laicis auferri penitus interdicimus et sub anathematis districtionedd prohibemusee. Ecclesiasff7 ab laicisb incastellari autb in servitutem redigi, auctoritate apostolical prohibemus1111? 13? Quicumque11 monetam falsam scienterkk fecerit aut studiose * suscepimus Pert^ b ont. Pertz c om. Br illi Λίσ7 d om. β e s». Λ Bd.M β excepto Br f Hispanico a Br et p. /. a LC Hispano reti. 8 eas postea MGH postea S Pertz viam r. i. in β viam postea Br h iterate 5 Pertz i ont. β excepto Br proximum sequens 5 Br Afii1 proximum pascha sequens Pertz 1 introitu ecclesiae Br m om. β excepto Br n omnia add. R BdM ° infantium ...] infantum ... A Pertz infantibus baptismum (baptisma Br) et morientibus poenitentiam Br Mri1 P curiae totius Pertz q om. Pertz ex Ma1 et β r et Br » deliberationem morientis MtP morientium deliberationem β Ita ... per t om, Br u in posterum add. Pert% * nostrae Ptrt^ w oboedientiae Perl·* x fideliter Pert^ y aw. a LC ad Aid z ecclesiae sancti Pert% “et sancti... Egidii om. Aid1 0 bb sive Ptrt-ζ ac 0 cc ecclesiarum omnium Aid1 dd districtione anathematis Pert^ ce firmamus 0 f * et ecclesias Aid1 Ptri^ gç apostolica auctoritate Peri* hh Ecclesias .. < prohibemus MD > » si quis Br kk se sciente α 1 1 • 3 • • Cf. Urbani concio synodalis ad conc. Chromontanum (1095) (Msi 20, 823). Inc. c. 13 in Msi1, Pertz. 3 Om. R S BdM; c. 12 in 0, 14 in Pertz. Habitatores fortasse Leonianae civitatis ubi et Sancti Petri porticus est. Cf. Bu/bure ..., ed. U. Robert, II nr. 410 Gaffé 7075a). Om. S; c. 11 in BdM» 14 in 0,15 in Msi1, Pertz. 7 Inc. c. 12 in R, BdM. c. 14 C. X q. 1 (Fr 1, 616), · C. 15 in 0, 16 in Msi1, Pertz, First Lalcran Council — H23 * 192 has been decreed by our lord pope Urban*. Whoever dares to distrain or carry oft their houses, families and goods, while they are on their way, shall be punished with excommunication. Those2 who have put crosses on their clothes, with a view to journeying to Jerusalem or to Spain, and have later taken them off, we command by our apostolic authority to wear the crosses again and to complete the journey between this Easter and the following Easter. Otherwise, from that moment we cut them off from entry into church and forbid divine services in all their lands, apart from the baptism of infants and confessions for the dying. 11 ? With the advice of our brothers and of the whole curia, and also with the wish and consent of the prefect, we order the abolition of that immoral practice hitherto obtaining with respect to the dead Porticani4, so that the goods of Porticani dwellers dying without heirs are not to be dispersed against the wishes of those dying. This', however, is to the extent that the Porticani remain obedient and faithful to the Roman church and to us and our successors? 12? In accordance with the canons of the holy fathers, we absolutely forbid and prohibit the laity, under the penalty of anathema, to remove the offerings from the most sacred and revered altars of blessed Peter and of the Saviour and of St Mary Rotunda and of St Nicholas of Bari, of St Giles32, or from the altars or crosses of all the other churches. By7 apostolic authority we forbid the fortifica­ tion or taking hold of churches byb layb personsbhh.8 13? Whoever knowingly makes or intentionally spends counterfeit money b omitted in β ' This ... successors omitted in Br “ and of St Nicholas ... Giles omitted in Msi' β 'n By ... persons omitted in MD 1 See Urban’s synodal speech at the council of Clermont (1095) (Msi 20, 823). ■’ Included in canon 13 in Msi1, Pertz. 5 Omitted in R S BdM; canon 12 in β, 14 in Pertz. Perhaps inhabitants of the Leonine city, where St Peter’s portico is situated. See Bidlaire ..., ed. U. Robert, II no. 410 (Jaffé 7075a). ■ Omitted in S; canon 11 in BdM, 14 in β, 15 in Msi1, Pertz. 7 Included in canon 12 in R, BdM. ch. 14 C. X q. 1 (Fr I, 616). 9 Canon 15 in β, 16 in Msi1, Pertz. 193 Concilium Lateranense !— 1123 expenderit, tamquam maledictus et pauperum virorum oppressor et1 *345* civitatis turbator1* a fidelium consortio separetur. 14? Si quis Romipetas ct peregrinos*, apostolorum limina et aliorum sanctorum oratoria visitantes, capere seu rebus quas ferunt spoliared velc mercatores* novis teloneorum* scuh pedaticorum1 exactionibus molestare 5 tentaveritk, donec satisfecerit, communione careat1 christiana? 15? Quicquid vero de pace et trevia Dei velm de incendio seu de publicis stratis ab antecessoribus nostris Romanis pontificibus consti­ tutum est, nos sancti Spiritus auctoritate confirmamus? 16? Sanctorum etiam patrum vestigiis inhaerentes, generali decreto 10 sancimus, ut monachi propriis episcopis11 cum omni humilitate subiecti exsistant et eis uti magistris et ecclesiae Dei pastoribus debitam oboedien­ tiam et devotam in omnibus subiectionem exhibeant. Publicas missarum sollemnitates nusquam celebrent. A publicis etiam infirmorum visitationi­ bus, inunctionibus seu etiam poenitentiis, quod ad illorum nullatenus 15 officium pertinet, sese omnino abstineant. In ecclesiis vero, quibus ministrare noscuntur, presbyteros nonnisi per manum sui episcopi habeant, qui ei de suscepta animarum cura respondeant. [15.] Si quis trtguam diffregerit, usque tertio ad satisfactionem ab episcopo admoneatur. Quod si tertio admonitus0 satisfacere contempserit, episcopus vel cum metropolitan! 20 consilioP aucq cum duobus aut uno vicinorum episcoporum, in rebellem anathematis sententiam* dictet1 et per scripturam episcopis circumquaque denuntiet.· [16.] Interdicimus* abbatibus et monachis publicas poenitentias^ darev, infirmos visi­ tare et unctiones facere et missas publicas can tarew. Chrisma et oleum, consecrationes altarium» ordinationes clericorum ab episcopis accipiant, in quorum parochiis manent.7 25 * necnon Br Peri^ necnon et Mri1 b virorum ... turbator] oppressor virorum ... turbator civitatis S c seu mercatores add, R BdM <1 expoliare Msi2 c vel R BdM et relL 1 om. R BdM 3 (in 0 ut v. I.) g te Ioniorum Pert%. h et 5 1 pedagiorum BdM et v. I. in $ k praesumpserit Peri^ 1 abstineat 3 m om. MD 30 n om. R ° om. Msi1 P cum ... consilio] mcrropolitanus Br et v. I. in 3 9 om. Br et v, 1. in 3 vel Μή1 * sententiam anathematis Br « dicat Br Mri1 1 etiam add. Mri1 u poenitentias publicas Mri1 ▼ et add. a Bn3 usque ad Mri w et missas ... cantare ruperinr, port monachis, collocatur a Msi1 1 C. 16 in 3, 17 in Msi1, Pera. 1 c. 23 C. XXIV q. 3 (Fr 1,596-997). ’ Om. S, Pera; Msi1 (ut c. 14) et 3 (ut c. 13) dissimilem textdm praebent, quem in calce invenies. 4 Cf. Falco Beneventanus, Chromcon, in L. A. Muratori, Rer, Ital. Script., V Mediolani 1724, 99. De c. 14-15 cf. S. W. Baron, A Social and Religious History of Jevs, IV Philadelphia 1957, 7, 235-236. 5 Om. S; in Pera tantum invenies:,,Unctiones et visitationes infirmorum et publicas missas monachis omnino interdicimus11, atque postea: ,,Exempla Leonis ad Dioscorum ut in die resurrectionis levitica et sacerdotalis fiat ordinatio, c. 19. Quod mane dominico continuato ieiunio sabbati possit fieri ordinatio, c. 20“ ; Msi1 (ut c. 18) et 3 (ut c. 17) dissimilem textum praebent, quem in calce invenies. • Cone. Troianum (1093), c. 2 partira (Msi 20, 790). 7 c. 10 G XVI q. 1 (Fr 1,763). I First Lateran Council — ! 123 *193 shall be separated from the communion of the faithful as one accursed, an oppressor of the poor and a disturber of the state. 14* If anyone tries to attack pilgrims to Rome and foreigners'1 visiting the shrines of the apostles and the oratories of other saints, or to rob them of the things they bring, or to trouble merchants* with new exactions of tolls and fees, let him be deprived of Christian communion until he makes reparation.2* 5 15? We confirm, with the authority of the holy Spirit, whatever has been determined by the Roman pontiffs our predecessors concerning the peace and truce of God or arson or the public highways? 16? Following in the footsteps of the holy fathers, we order by general decree, that monks be subject to their own bishops" with all humility, and show due obedience and devoted submission to them in all things, as if to masters and shepherds of the church of God. They may not celebrate masses in public anywhere. Moreover, let them completely abstain from public visitations of the sick, from anointings and even from hearing confessions, for these things in no way pertain to their calling. Indeed, in the churches where their ministry is recognized, they may only have priests who were ordained by their own bishop, to whom they will answer for the care of souls which they have assumed. [15.] If anyone should violate a truce, he is to be admonished up to three times by the bishop to make reparation. If he acts in contempt of the third admonition to make reparation, the bishop, either with the counsel of the metropolitan15 or with two or one of the neighbour­ ing bishops, shall declare the sentence of anathema on the rebel, and denounce him in writing to the bishops all around.6 [16.] We forbid abbots and monks to give public penances, to visit the sick, to perform anointings and to chant public masses. They shall receive chrism, holy oil, consecrations of altars and ordinations of clerics from the bishops in whose dioceses they reside.7 c or merchants added in R BdM omitted in R BdM β (in β as variant reading) " omitted in R p with ... metropolitan] the metropolitan Br and variant reading in β. 1 Canon 16 in β, 17 in Msi·, Pertz. 2 ch. 23 C. XXIV q. 3 (Fr 1, 996-997). ' Omitted in S, Pertz; Msi1 (as canon 14) and β (as canon 13) have a different text, which we give at the foot of the page. 5 See Falk of Benevento, Chronicon, in L. A. Muratori, Rer. Itai. Script., V Milan 1724, 99. On canons 14-15 see S. W. Baron, A Social and Religious History of the Jews, IV Philadelphia 1957, 7, 235-236. 5 Omitted in S; in Pertz there is only: “We absolutely forbid anointings and visits to the sick and public masses by monks”, and then: “The examples of Leo to Dioscorus, that on the day of the resurrection there may be a levitical and a sacerdotal ordination, ch. 19. That on Sunday morning, continuing the fast of Saturday, there can be an ordination, ch. 20”. Msi1 (as canon 18) and β (as canon 17) have a different text, which we give at the foot of the page. 6 Council of Troia (1093), part of canon 2 (Msi 20, 790). 7 ch. 10 C. XVI q. 1 (Fr 1, 763). 194 Concilium Lateranense 1 — 1123 17? Ad hacc sanctae Romanae ecclesiae possessiones quietas servare per Dei gratiam1 cupientes, praecipimus et sub districtione anathematis interdicimus, ne aliqua militaris5* persona Beneventanam0 beati Petri civitatem praesumat invadere aut violenter retinered. Si quis aliter praes sumpserit, anathematis vinculo ten3eatur0.2 10 15 20 25 30 18? Ia parochialibus* ecclesiis presbyteri per episcopos constituantur, qui eis respon­ deam: de animarum cura ct de iis quae ad episcopum pertinent. DecinusS et ecclesias a laids non suscipiant absque consensu ct voluntate episcoporum et si aliter praesumptum fuerit, canonicae ultioni subiaceanth? 19. Servitium quod monasteria aut corum ecdesiae a tempo re i Gregorii papae VII usque ad hoc tempus fecere1', et nos concedimus4. Possessiones ecclesiarum ct episcoporum tricennalesl abbates vel monachos habere, omni modi sm prohibemus**.· 20. Paternarum traditionum exemplis commoniti, pastoralis officii debitum persolven­ tes, ecclesias cum bonis suis tam personis quam possessionibus, clericos videlicet ac monachos eorumque conversos,oratores quoque cum suis nihilominus rebus quas ferunt, tutos et sine molestia esse statuimus. Si quis autem contra hoc facere praesumpserit ct postquam facinus suum recognoverit, infra triginta dierum spatium competenter non emendaverit, a liminibus ecclesiae arceatur et anathematis gladio feriatur? 21? Presbyteris, diaconibus, subdiaconibus et monachis concubinas habere seu matrimooia contrahere penitus interdidmus, contracta quoque matrimonia ab huiusmodi personis disiungi et personas ad poenitentiam debere redigi, iuxta sacrorum canonum diffini­ tionem indicamus? 22. Alienationes quae spedaliter per Ottonemo, Hieremiam seu forte Philippum10 ubi­ libet de possessionibus Ravennatis exarchatus factae sunt, damnamus. Generaliter autem omnium per intrusionem seu canonice electorum sub episcopi nomine aut abbatis, qui secundum usum ecclesiae suae consecrandus est, alienationes quocunque modo factas necnon personarum ordinationes ab eisdem sine communi consensu clericorum ecdesiae sive per simoniam itidem factas, irritas iudicamus.. Illud etiam per omnia interdidmus, ut nullus dericus praebendam suam seu aliquod ecdesiasticum benefidum aliquo modo alienare praesumat. Quod si praesumptum olim fuit vel aliquando fuerit, irritum erit et canonicae ultioni subiacebit.11 ft c c 35 h 1 Q ° per Dei gratiam servare Pert% b βΓ et y. I, in 3 Bencvcntinam R BdM Beneventum ccn. Ptrl^ d tenere Br Μή1 Pcrt% tradatur Br f vero eorum add. Ma1 g autem add. Aid1 et si... subiaceant om. MrP; cf. c. 19 sancti add. Μή1 k fecerunt Ahi1 1 triennales Ahi2 m omnimode Alsi1 Quod si aliter praesumptum fuerit, canonicae ultioni subiaceant add. Aid2; cj. c. 18 Attonem p. /. in & 1 Om. S; c. 8 in 0, 10 in Msi1, 11 in Pertz. 1 Cf. Falco Beneventanus, Cbronicon, in L. A. Mutatori, Rcr. Ital. Script., V, Mediolani 1724, 99. 3 Hic et seqq. c. om. a, at Msi1 c. 18-19 una cum c. (16] praebet. Prior pars huius c, (In parochialibus... ad episcopum pertinent) fortasse ad c. 16 (0) pertinet. 4 Decimas — subiaceant: c. 39 C. XVI q. 7 (Fr 1, 811). * c. 31 G XVni q. 2 (Fr 1, 838). · c. 1 C. XVI q. 4 (Fr 1,796). 7 c. 24 C. XXIV q. 3 (Fr 1, 997). · Cf. c. 7 huius conc. (v. supra p. 19Γ), • c. 8 D. XXVII (Fr 1,100). 10 Archiepiscopi ecdesiae Ravennatis dissidentes, saec. XII in. u Cf. c. 37 G XII q. 2 (Fr 1, 699). hrst Lateran Council — 1123 * 194 17.’ In our desire to preserve in peace, by the grace of God, the possessions of the holy Roman church, wc strictly forbid, under pain of anathema, any mili­ tary6 person to presume to seize or hold by force Benevento, the city of blessed Peter. If anyone should dare otherwise, he shall be bound by the chain of anathema.·’ 18? Priests are to be appointed to parish churches by the bishops, to whom they shall answer for the care of souls and for those matters which pertain to the bishop. They' may not receive tithes or churches from lay persons without the consent and wish of the bishops; and if they presume to do otherwise, they shall be subject to the canonical penalty11.4 19. We allow the service which monasteries and their churches have paid from the time of1 pope Gregor)’ VII until now5. We altogether forbid abbots and monks to have the possessions of churches and bishops by a thirty years’ provision".6 20. Having in mind the examples in the traditions of the fathers, and discharging the duty of our pastoral office, we decree that churches and what belongs to them, both persons and possessions, namely clerics, monks and their lay brothers, as well as those who come to pray and what they bring with them, are to be under protection and not be harmed. If anyone dares to act contrary’ to this and, after recognizing his villainy, has not properly made amends within the space of thirty days, let him be banished from the bounds of the church and be smitten with the sword of anathema.7 21.8 We absolutely forbid priests, deacons, subdeacons and monks to have concubines or to contract marriages. We adjudge, as the sacred canons have laid down, that marriage contracts between such persons should be made void and the persons ought to undergo penance.9 22. We condemn the alienations which have been made everywhere, especially by Otto°, Jeremias, and perhaps Philip10, of the property of the exarchate of Ravenna. Moreover, we declare in general to be invalid the alienations made in whatever fashion by all persons, whether they were intruded or were canonically elected in the name of a bishop or an abbot, who should be consecrated in accordance with the usage of his own church, and the ordina­ tions conferred by them without the consent of the clergy of the church or through simony. We also forbid absolutely that any cleric should presume to alienate in any way his prebend or any ecclesiastical benefice. Any such action in the past or the future shall be invalid and subject to canonical penalty.” b omitted in Br and variant reading in β and if... penalty omitted in Msir; see canon 19 ’ holy (fsaint) added in Msi1 1 three years Msi1 n But if they presume to do otherwise, they shall be subject to canonical penalty added in Msi1; see canon 18. Atto variant reading in β 1 Omitted in S; canon 8 in β, 10 in Msi1, 11 in Pertz. 2 See Falk of Benevento, Cbronicon, in L. A. Muratori, Rer. Ital. Script., V Milan 1724, 99. ' lliis and the following canons are omitted in a, and Msi1 has canons 18-19 together with canon [16]. The first pan of this canon (Priests ... pertain to the bishop) may belong to canon 16 (β). They ... penalty; ch. 39 C. XVI q. 7 (Fr 1, 811). 5 ch. 31 C. XVIII q. 2 (Fr 1, 838). 6 ch. 1 C. XVI q. 4 (Fr 1, 796). ch. 24 C. XXIV q. 3 (Fr 1, 997). s See canon 7 of this council (see above p. 191). 9 ch. 8 D. XXVII (Fr 1, 100). i: Dissident archbishops of the church of Ravenna, in the 12th century. 11 Seech. 37 C. XII q. 2 (Fr 1, 699). Lateran II 1139 INTRODUCTION In Lent of 1139 a general council was summoned by Pope Innocent II and held in the Lateran basilica1. As we know, the synod had been convoked the previous year; for the papal legates in England2 and Spain3 pressed the bishops and abbots to go to the council. Thus, a good number of fathers, at least five hundred, met in Rome. One of these came from the East, the patriarch of Antioch, but he was a Latin4. With the pope presiding the council began on 2 April and it seems to have ended before 17 April, as far as we can judge from the sources5. This council is called “general” in the records and more frequently “plenary” by Innocent himself6. However, there is a doubt as to its ecumenicity for the same reasons that affect Lateran I7. The Roman church, which for a long time had been divided in its obedience between Innocent II (1130-1143) and Anacletus II (1130-1138), seems to have overcome schism and factionalism, and indeed to have recovered its peace. This was due to the death of Anacletus in 1138 and the efforts of Bernard of Clairvaux, who had fought with the utmost zeal on behalf of Innocent for the restoration of unity. But Innocent, perhaps upset by the agreements which Anacletus had arrived at, vigorously cited and condemned Anacletus’s part in the evil affair8, an action which seems to have provoked a complaint from Bernard9. 1 There are no surviving acts of the council and ver}' little can be surmised from the records and chronicles. The sources are collected in H-L 5/1, 721-722; but see also, Bemhardi 154 n. 12; Dialogus de pontificatu sanctae Romanae ecclesiae, in MGH Libelli, III Hanover 1897, 534; Gerhoh of Reichersberg, ibid., 290, 291. ’ See Richard of Hexham, De gestis regis Stephani, ed. R. Howlett (Rolls series 82/3), London 1886, 175-177. 3 See Histona Compostellana, ed. E. Florez (Espana sagrada 20), Madrid 1765, 597-598 (PL 170, 1236). 4 See Bernhardi 154 n. 12; H-L 5/1, 722 n. 1; DThC 8/2, 2638; see also Tangl 205-210 (on the patriarch of Antioch see G. Mittarelli and A. Costadoni, Annales Camaldnlenses ..., IV Venice 1759, 614). 5 See especially Historia Compostellana, op. cit., 598; H-L 5/1, 721; DThC 8/2, 2638. 6 See pope Innocent II, Epistolae et privilegia, PL 179, 450, 459, 462 (Jaffé 8007, 8016, 8017). 7 See above p. 187. 8 See canon 30, below ρ. 203 (his earlier name was Peter Pierleoni). Falk of Benevento (in L.A. Muratori, Rer. Itai. Script., V Milan 1724, 127) says that king Roger of Sicily was also excom­ municated bv the council. Concerning some other opinions of the council fathers see H-L 5/1, 738. · 9 See letter 213 (PL 182, 378). 196 SecondLateran Coined — Il39 Some heretics were also condemned by the fathers, namely those who fol­ lowed the monk Henry1011 , and canons were enacted concerning the reform of the church. The pope and the council fathers, following the example and mind of Pope Gregory VII, took up a good many canons which had been established by previous councils, with a view to restoring ecclesiastical discipline to an unble­ mished state. They furnish a sort of body of precepts for rhe whole church, taken from councils in the times of Gregory VII (canon 10), Urban 11 (canons 3, 21-22), Callistus II (canons 3, 7, 23-25) and especially Innocent II (canons 1, 4-7, 9-12, 14-20). Gratian included many of them shortly afterwards in his Decrees (canons 2, 4-6, 8, 19-21, 26-28 and parts of 7, 10, 12, 15-16, 18, 22). Orderic Vitalis, however, was sceptical about their effectiveness in practice”. Baronius was the first to print the thirty canons {Annales ecclesiastici 12,1607, 277-280), having taken them from two manuscript codices (“a register of the Vatican library and a Vatican codex of decrees”). The Roman editors shortly after produced a more accurate version (Rm 4, 1612, 21-23), from “manuscript codices of the Vatican library and of Anthony Augustine of Tarragona”; this was copied by all later editions, as we have verified, though with some errors. These later editions are as follows: Bn2 3/2 (1618) 487-489; ER 17 (1644) 123-133; LC 10 (1671) 1002-1009; Hrd 6/2 (1714) 1207-1214; Cl 12 (1730) 1497-1507; Msi 21 (1776) 526-533. The canon which E. Martène and U. Durand published {Thesaurus novus anecdotorum, IV, Paris 1717, 139-140) as being “omitted in the editions, from a manuscript of St Vincent of Bisignano”, is in fact the same as canons 15 and 30. Having collated together all these editions, we have followed the text of the Roman edition. BIBLIOGRAPHY: H-L 5/1 (1912) 721-738; DThC 8/2 (1925) 2637-2644; DDrC 6 (1957) 346-347; LThK 6 (’1961 ) 816; NCE 8 (1967) 406-410; HC 4 (1980) 10; W. Bernhardi, Konrad III (Jahrbûcher der deutschen Geschichte), I Leipzig 1883, 154-160; A. Hauck, Die Rezeption und Umbildung der allgememen Synode im Mittelalter, Historische Vierteljahrschrift 10 (1907) 468 if.; G. Tangl, Die Teilnehmer an den allgememen Konzilien des Mittelalters, Weimar 1922,196-201,205-210; R. L. Poole, The English Bishops at the Lateran Council of 1139, English Historical Review 38 (1923) 61-63; W. Hunt, ibid., 557-560; H. J. Schroeder, Disciplinary Decrees of the General Councils, St. Louis, .Mo. — London 1937, 195-213; P. Palumbo, Lo scisma del MCXXX ..., Rome 1942, 592-594; A. Eliche, R. Foreville and J. Rousset, Du premier concile du Latran a l'avènement d'Innocent 111, I (Histoire de l’église 9/1), Paris 1948, 67-71, 137-138; G. Franzen, L’ecclésiologie des conciles médiévaux, in Le concile, 124-141 ; F-J. Schmalc, Studien turn Schisma des Jahres 1130, Cologne — Graz 1961 ; R. Foreville, Latran 1, II, III et Latran IV (Histoire des Conciles 6), Paris 1965; M. Mollat and P. Tombeur, Les conciles Latran I à Latran IV: Concordance, index, listes de fréquence, tables comparatives (Conciles oecuméniques médiévaux 1), Louvain 1974. 10 See R. Manselli, Il monaco Ennco e la sua eresia, Bullettino dell’Ist. Stor. Ital. per il Medio Evo. 65 (1953) 30 and n. 1 (subsequently in Studi suile eresie del secolo XII, Rome 1953, 56). 11 See Historia ecclesiastica, in MGH Script., XX Hanover 1868. 80. TEXT ANL) TRANSLATION 197 Concilium Lateranense 11 — 1139 CANONES 1. Statuimus ut*, si quis simoniace ordinatus fuerit, ab officio omnino cadat quod illicite usurpavit.1* 2. Si quis praebendam vel prioratum seu decanatum aut honorem vel promotionem aliquam ecclesiasticam seu quodlibet sacramentum eccle­ siasticum, utpoteb chrisma vel oleum sanctum, consecrationes altarium s vel ecclesiarum, interveniente exsecrabili ardore avaritiae0, per pecuniam acquisivit, honored male acquisito carcat; et emptor atque venditor et interventor0 nota infamiae percellantur3*. Et nec pro pastu nec sub obtentu alicuius consuetudinis ante vel post a quoquam aliquid exigatur vel ipse dare praesumar, quoniam simoniacum est; sed libere et absque imminu- io tione aliqua, collata sibi dignitate atque beneficio perfruatur.’ 3. A suis episcopis excommunicatos ab aliisf suscipi, modis omnibus prohibemus*. Qui vero excommunicato, antequam ab eo qui eum excommunicaverit absolvatur, scienter communicare praesumpserit, pari sententiae teneatur obnoxius. 15 4. Praecipimus etiam quod tam episcopi quam clerici in statu mentis, in habitu corporis, Deo et hominibus placere studeant, et nec in super­ fluitate, scissura? aut colore vestium nec in tonsura, intuentium, quorum forma et exemplum esse debent, offendant aspectum, sed potius, quae11 eos deceat, sanctitatem prae se ferant15. Quod si moniti ab episcopis, emen- 20 dari noluerint, ecclesiasticis careant beneficiis.® 5. Illud autemk quod in sacro Chalcedoniensi constitutum est concilio7, irrefragabiliter conservari praecipimus, ut videlicet decedentium bona episcoporum a nullo omnino hominum diripiantur, sed ad opus ecclesiae et successoris sui in libera oeconomi et clericorum permaneant potestate. 25 Cesset igitur de cetero illa detestabilis et saeva rapacitas. Si quis autem amodo1 hoc attentare praesumpserit, excommunicationi subiaceat. Qui vero moriendum presbyterorum vel clericorum bona rapuerint, simili sentendae subiiciantur.8* * ut Br om. Rm b utputa Br c emptionis add. v. !. in Br d avaritiae ... honore om. Br c intervenditor Br » alio Br g om. Br h quam Br i prae se ferant om. Br k etiam Br 1 aliquo modo v. !. in Rm hoc amodo Br 1 Cone. Garomontanum (1130), c. 1 partim (Msi 21, 438); conc. Remense (1131), c. 1 partim (Msi 21, 458); conc. Pisanum (1135), c. 1 partim (Msi 21, 489). 1 Si quis ... percellantur: conc. Garomontanum (1130), c. 1 partim (Msi 21, 438); conc. Remense (1131), c. 1 partim (Msi 21, 458); conc. Pisanum (1135), c. 1 partim (Msi 21, 489). ’ c. 15 CI q. 3 (Fr 1,418). • Cf. conc. Melfitanum (1089), c. 15 (Msi 20, 724); conc. Lat. I, c. 2 (v. supra p. 190). 1 Praecipimus ... se ferant: conc. Garomontanum (1130), c. 2 (Msi 21, 438); conc. Re­ mense (1131), 12 (Msi 21, 458). • c. 5 C. XXI q. 4 (Fr 1, 859); cf. conc. Remense (1148), c. 2 (Msi 21, 714). 7 Cf. conc. Chalc., c. 22 (ACO Π/2, 151, 183, 194, 201; v. supra p. 97). • Conc. Garomontanum (1130), c. 3 (Msi 21, 438); conc. Remense (1131), c. 3 (Msi 21, 458); c. 47 C. XII q. 2 (Fr 1, 702). 30 Second Lateran Conned — 1139 * 197 CANONS 1. We decree that if anyone has been ordained simoniacally, he is to forfeit entirely the office which he illicitly usurped.1 2. If anyone has aquired, through payment, a prebend, priory, deanery' or any ecclesiastical honour or preferment, or a holy thing of the church of any kind, such as chrism or holy oil, or the consecrations of altars or churches, where the execrable passion of avarice has been the motive, let him be deprived of the honour which he wrongly acquired; and let the buyer and seller and intermedi­ ary be stigmatised with the mark of infamy2* . And let nothing be demanded for sustenance or under the pretext of any custom from anyone before or after­ wards, nor should the person himself presume to give anything, since this is simony; but let him enjoy freely and without any diminution the dignity and benefice which has been conferred on him? 3. We utterly prohibit those who have been excommunicated by their bishops to be received by others4. Indeed, whoever knowingly presumes to communi­ cate someone who has been excommunicated, before he is absolved by the one who excommunicated him, is to be held liable to the same sentence. 4. We also enjoin that bishops as well as clergy take pains to be pleasing to God and to humans in both their interior and exterior comportment. Let them give no offence in the sight of those for whom they ought to be a model and example, by the excess, cut or colour of their clothes, nor with regard to the tonsure, but rather, as is fitting for them, let them exhibit holiness5. If after a warning from the bishops they are unwilling to change their ways, let them be deprived of their ecclesiastical benefices.67 5. We enjoin that what was laid down in the sacred council of Chalcedon' be rigidly adhered to, namely, that the goods of deceased bishops are not to be seized by anyone at all, but are to remain freely at the disposal of the treasurer and the clergy for the needs of the church and the succeeding incumbent. Therefore, from now on, let that detestable and wicked rapacity cease. Furth­ ermore, if anyone dares to attempt this behaviour henceforth, he is to be excommunicated. And those who despoil the goods of dying priests or clerics are to be subject to the same sentence.8 1 Council of Clermont (1130), canon 1 in part (Msi 21, 438); council of Rheims (1131), canon 1 in part (Msi 21, 458); council of Pisa (1135), canon 1 in part (Msi 21, 489). 2 If anyone ... infamy: council of Clermont (1130), canon 1 in part (Msi 21, 438); council of Rheims (1131), canon 1 in part (Msi 21, 458); council of Pisa (1135), canon 1 in part (Msi 21, 489). 5 ch. 15 C. 1 q. 3 (Fr 1, 418). 4 See council of Melfi (1089), canon 15 (Msi 20, 724); Lateran council I, canon 2 (see above P- 190). ’ We also enjoin ... holiness: council of Clermont (1130), canon 2 (Msi 21, 438); council of Rheims (1131), canon 2 (Msi 21, 458). 6 ch. 5 C. XXI q. 4 (Fr 1, 859); see council of Rheims (1148), canon 2 (Msi 21, 714). 7 See council of Chalcedon, canon 22 (ACO 11/2, 151, 183, 194, 201; see above p. 97). 8 Council of Clermont (1130), canon 3 (Msi 21, 438); council of Rheims (1131), canon 3 (Msi 21, 458); ch. 47 C. XII q. 2 (Fr 1, 702). 19S 5 10 is μ 25 w Conalûtm Lateranense fl — 1139 6. Decernimus etiam ut ii*, qui in ordine subdiaconatus et supra uxores duxerint aut concubinas habuerint, officio atque ecclesiastico1* * beneficio careant. Cum enim ipsi templum Dei, vasa Domini, sacrarium Spiritus sancti debeant esse et dici, indignum est eos cubilibus et immunditiis1 deservire.3 7. Ad haec praedecessorum nostrorum Gregorii VII, Urbani et Paschalis Romanorum pontificum vestigiis inhaerentes, praecipimusc ut nullus missas eorum audiat, quos uxores vel concubinas habere cogno­ verit3. Ut autem lex continentiae et Deo placens munditia in ecclesiasticis personis et sacris ordinibus dilatetur, statuimus quatenus episcopi presbyteri diaconi subdiaconi regulares canonici et monachi atque conversi professi3, qui sanctum' transgredientes propositum1’ uxores sibi copulare praesumpserint, separentur. Huiusmodi namque copulationem, quam contra ecclesiasticam regulam constat esse contractam, matrimonium non esse censemus. Qui etiam ab invicem separati, pro tantis excessibus condignam poenitentiam agantS.4 8. Id ipsum quoque de sanctimonialibus feminis si, quod absit, nubere attentaverint, observari decernimus.5 9. Prava autem consuetudo, prout accepimus, et detestabilis inolevit, quoniam51 monachi et regulares canonici post susceptum habitum et professionem factam, spreta beatorum magistrorum Benedicti et Augu­ stini regula, leges temporales et medicinam gratia lucri temporalis addiscunt. Avaritiae namque flammis accensi, se patronos causarum faciunt; et cum psalmodiae et hymnis vacare debeant', gloriosae vocis confisi munimine, allegationum suarum varietate iustum et iniustum, fask nefasque confundunt. Attestantur1 verom imperiales constitutiones, absurdum immo etb opprobrium esse clericis, si peritos se velint discep­ tationum esse forensium. Huiusmodi temeratores graviter feriendos", apostolica auctoritate decernimus0. Ipsi quoque?, neglecta animarum cura, ordinis sui propositum nullatenus attendentes, pro detestanda pecunia sanitatem pollicentes, humanorum curatores se faciunt’’ corporum. Cumque impudicus oculus impudici cordis sit nuntius, illar de quibus loqui erubescit honestas, non debet religio pertractare. Ut ergo ordo monasticus et canonicus Deo placens in sancto proposito 35 1 f h n P hi Br b cm. Br c interdicimus Br d et professi v. I. in Rm e sacrum Br praeceptum r. /. in Rm g poenitentiam agant condignam Br quod et Br i deberent Br k fasque Br 1 attestantes Br m enim Br temeratoribus ... feriendis Br ° apostolica ... decernimus om. Br canonici ct monachi add. Br q se faciunt curatores Br r etiam add. Br 1 Cf. Rm 13,13. * Conc. Garomontanum (1130), c. 4 (Msi 21, 438); conc. Remense (1131), c. 4 (Msi 21, 458); c. 2 D. XXVIII (Fr 1, 101). * Ad haec ... cognoverit: conc. Remense (1131), c. 5 (Msi 21, 459). ‘ Ut autem lex ... agant: c. 40 C. XXVII q. 1 partim (Fr 1, 1059); cf. conc. Lat. I, c. 21 0 (v. supra p. 194). * c. 40 G XXVII q. 1 partim (Fr 1,1059). Second Lateran Council— 1139 * 198 6. We also decree that those in the orders of subdeacon and above who have taken wives or concubines arc to be deprived of their position and ecclesiastical benefice. For since they ought to be in fact and in name temples of God, vessels of the Lord and sanctuaries of the holy Spirit, it is unbecoming that they give themselves up to marriage and impurity1.2 7. Adhering to the path trod by our predecessors, the Roman pontiffs Gregory VII, Urban and Paschal, we prescribe that nobody is to hear the masses of those whom he knows to have wives or concubines3. Indeed, that the law of conti­ nence and the purity pleasing to God might be propagated among ecclesiastical persons and those in holy orders, we decree that where bishops, priests, deacons, subdeacons, canons regular, monks and professd lay brothers have presumed to take wives and so transgress this· holy precept, they are to be separated from their partners. For we do not deem there to be a marriage which, it is agreed, has been contracted against ecclesiastical law. Furthermore, when they have separated from each other, let them do a penance commensurate with such outrageous behaviour.4 8. We decree that the selfsame thing is to apply also to women religious if, God forbid, they attempt to marry.5 9. Moreover, the evil and detestable practice has grown, so we understand, whereby monks and canons regular, after receiving the habit and making their profession, are learning civil law and medicine with a view to temporal gain, in scornful disregard of the rules of their blessed teachers Benedict and Augustine. In fact, burning with the fire of avarice, they make themselves the advocates of suits ; and since they have to neglect the psalmody and hymns, placing their trust in the power of fine rhetoric instead, they confuse what is right and what is wrong, justice and iniquity, by reason of the variety of their arguments. But the imperial constitutions testify that it is truly absurd and reprehensible for clerics to want to be experts in the disputes of law courts. We decree by apostolic authority that lawbreakers of this kind are to be severely punished. There are also those who, neglecting the care of souls, completely ignore their state in life, promise health in return for hateful money and make themselves healers of human bodies. And since an immodest eye manifests an immodest heart, reli­ gion ought to have nothing to do with those things of which virtue is ashamed to speak. Therefore, we forbid by apostolic authority this practice to continue, so 1 See Rm 13, 13. 2 Council of Clermont (1130), canon 4 (Msi 21, 438); council of Rheims (1131), canon 4 (Msi 21, 458); ch. 2 D. XXVIII (Fr 1, 101). Adhering ... concubines: council of Rheims (1131), canon 5 (Msi 21, 459). 4 Indeed ... behaviour: ch. 40 C. XXVII q. 1 in part (Fr 1, 1059); see Lateran council I, canon 21S (see above p. 194). 5 ch. 40 C. XXVII q. 1 in part (Fr 1, 1059). 199 Concilium Lateranense 11—113 9 inviolabiliter conservetur, ne hoc ulterius praesumatur, apostolica auc­ toritate* interdicimus. Episcopi aurem, abbates et priores tantae enormi­ tati consentientes et non corrigentes, propriis honoribus spolientur ctb ab ecclesiae liminibus arceantur.1 10. Decimas ecclesiarum, quas in usu pietatis concessas esse canonica s demonstrat auctoritas, a laicis possideri apostolica auctoritate’ prohibemus. Sive enim ab episcopis vel regibus vel quibuslibet personis eas acceperint, nisi ecclesiae reddiderint, sciant se sacrilegii crimen committere et peri­ culum aeternae damnationis incurrere2. Praecipimus etiam ut laici, qui ecclesias tenent, aut eas episcopis restituant aut excommunicationi subia- io ccant3. Innovamus autem et praecipimus, ut nullus in archidiaconum vel decanum nisi diaconus vel presbyter ordinetur; archidiaconi vero, decani* vel praepositi^, qui intra ordines praenominatos exsistunt, si inoboedientes ordinari contempserint, honore suscepto priventur*4. Prohibemus autem ne adolescentibus vel infra sacros ordines constitutis, sedf quif prudentia is et merito vitae clarescunt, praedicti concedantur honores5. Praecipimus etiam ne conductitiiss presbyteris ecclesiae committantur et unaquaeque ecclesia, cui facultas suppetit, proprium habeat sacerdotem.6 11. Praecipimus etiam ut presbyteri, clerici, monachi, peregrini et mercatores eth rustici euntes et redeuntes et in agricoltura persistentes, 20 et animalia cum quibus aratur1 et semina portant ad agrum, et ovesk, omni tempore securi sint.7* 12. Treguam autem1 ab occasu solis in quarta feria usque ad ortum solis in secunda feria, et ab adventu Domini usque ad octavas epipha­ niae et a quinquagesima usque ad octavam paschae, ab omnibus inviola- 25 biliter observari praecipimus. Si quis autem treguamh frangere tentaverit, post tertiam commonitionem si non satisfecerit, episcopus suus in eum excommunicationis11 sententiam dictet et scriptam™ episcopis vicinis11 * auctoritate apostolica Br b vel Br et v. I. in Rm Br RE c vel praepositi Br d decani Br e priventur suscepto Br f nisi Br g inductitiis Br b am. Br · fortasse arant k et animalia ... oves om. Br 1 Dei add. Br m fortasse scripto ° vicinis episcopis Br 1 Conc. Claromontanum (1130), c. 5 (Msi 21, 43S-439); conc. Remense (1131), c. 6 (Msi 21, 459). * Decimas ... incurrere: conc. Romanum (1078), c. 6 (Msi 20, 510); c. 1 C. XVI q. 7 partim, sub nomine Gregorii papae VII (Fr 1, 800). * Praecipimus ... subiaceant: conc. Claromontanum (1130), c. 6 (Msi 21,439); conc. Remense (1131), c. 7 (Msi 21,459). 4 Innovamus ... priventur: conc. Claromontanum (1130), c. 7 (Msi 21, 439); conc. Pisa­ num (1135), c. 7 (Msi 21,489). * Innovamus ... honores : conc. Remense (1131), c. 8 (Msi 21,459-460); c. 3 D. LX (Fr 1, 226-227); Prohibemus ... honores: conc. Pisanum (1135), c. 9 (Msi 21, 489-490). * Praecipimus ... sacerdotem: conc. Remense (1131), c. 9 (Msi 21, 460); c. 5 C. XXI q. 2 (Fr 1, 855). De hoc c. cf. Gerhohus praepositus Reichersbergensis, Liber de novitatibus buius temporis, ed. E. Sackur, in MGH Libelli, 1Π Hannoverae 1897, 291. ’ Conc. Claromontanum (1130), c. 8 partim (Msi 21,439); conc. Remense (1131), c. 10 (Msi 21, 460). 30 Second Lateran Conned— 11J9 * 199 that the monastic order and the order of canons may be preserved without stain in a state of life pleasing to God, in accord with their holy purpose. Further­ more, bishops, abbots and priors who consent to and fail to correct such an outrageous practice arc to be deprived of their own honours and kept from the thresholds of the church.1 10. We prohibit, by apostolic authority, that the tithes of churches be possessed by lay people where canonical authority shows these were assigned for religious purposes. For whether they accept them from bishops or kings, or any person whatsoever, let them know that they are committing the crime of sacrilege and incurring the threat of eternal damnation, unless they hand them back to the church2. We also direct that lay people who are in possession of churches must either restore them to the bishops or become subject to excommunication3. We reiterate our decision that nobody is to hold the office of archdeacon or dean unless he is ordained deacon or priest; and archdeacons, deans or provosts who are without these orders are to be deprived of the honour they have received, if through disobedience they refuse to be ordained4. Moreover, we forbid the aforesaid honours to be conferred on youths or those not yet in sacred orders; let them be conferred rather on those who are outstanding in prudence and integrity of life5. We also enjoin that churches are not to be entrusted to hired priests and that each and every church with sufficient means is to have its own priest.6 11. We also prescribe that priests, clerics, monks, pilgrims, merchants and peasants, in their coming and going and their work on the land, and the animals with which they plough and carry seeds to the fields, and their sheepk, be left in peace at all times.7*10 12. We decree that the truce1 is to be inviolably observed by all from sunset on Wednesday until sunrise on Monday, and from Advent until the octave of the Epiphany, and from Quinquagesima until the octave of Easter. If anyone tries to break the truce, and he does not comply after the third warning, let his bishop pronounce sentence of excommunication on him, and communicate his decision in writing to the neighbouring bishops. Moreover let none of the bishops receive k and the animals ... sheep omitted in Br 1 of God added in Br 1 Council of Clermont (1130), canon 5 (Msi 21, 438-439); council of Rheims (1131), canon 6 (Msi 21, 459). ’ We prohibit... church: council of Rome (1078), canon 6 (Msi 20, 510); ch. 1 C. XVI q. 7 in part, under the name of pope Gregory VII (Fr 1, 800). ’ We also direct ... excommunication: council of Clermont (1130), canon 6 (Msi 21, 439); council of Rheims (1131), canon 7 (Msi 21, 459). 4 We reiterate ... ordained: council of Clermont (1130), canon 7 (Msi 21,439); council of Pisa (1135), canon 7 (Msi 21, 489). 5 We reiterate ... life: council of Rheims (1131), canon 8 (Msi 21, 459-460); ch. 3 D. LX (Fr 1, 226-227); Moreover ... life: council of Pisa (1135), canon 9 (Msi 21, 489—490). 4 We also enjoin ... priests: council of Rheims (1131), canon 9 (Msi 21,460); ch. 5 C. XXI q. 2 (Fr 1, 855); On this canon see Gcrhoh, provost of Reichersberg, Liber de novitatibus huius temporis, ed. E. Sackur, in MGH Libelli, III Hanover 1897, 291. Council of Clermont (1130), canon 8 in part (Msi 21, 439); council of Rheims (1131), canon 10 (Msi 21, 460). 200 5 io is io 25 Canalium Lateranense 11 — //39 annuntiet. Episcoporum autem nullus exeo i«i«e unicarum1 in communio­ nem suscipiar, immo scripto susceptam sententiam quisque confirmet. Si quis autem hoc violare praesumpserit, ordinis sui periculo subiacebit. Et quoniam funiculus triplex difficile rumpitur1*, praecipimus34 *ut episcopi, ad solum Deum et salutem populi habentes respectum, omni tepiditate seposita, ad pacem firmiter tenendam mutuum sibi consilium et auxilium praebeant neque hoc alicuius amore aut odio praetermittant15. Quod si quis in hoc Del operec tepidus inventus fuerit, damnum propriae digni­ tatis incurrat.3 13. Porro detestabilem et probrosam divinis et humanis legibus, per Scripturam in veteri et novo Testamento abdicatam, illam, inquam, insatiabilem foeneratorum rapacitatem damnamus et ab omni ecclesiastica consolatione sequestramus, praecipientes ut nullus archiepiscopus, nullus episcopus vel cuiuslibet ordinis abbas seu quivis in ordine et clero, nisi cum summa cautela usurarios recipere praesumat; sed in tota vita infames habeantur et nisi resipuerint, Christiana sepultura priventur.* 14. Detestabiles autem illas nundinas vel ferias, in quibus milites ex condicto convenire solent et ad ostentationem virium suarum et audaciae temeraried congrediuntur, unde mortes hominum et animarum pericula saepe proveniunt, omnino' fieri interdicimus. Quod si quis eorum ibidem mortuus fuerit, quamvis ei poscenti poenitentia et viaticum non negetur, ecclesiastica tamen careat sepultura? 15. Item placuit ut si quis, suadente diabolo, huiusf sacrilegii reatum incurrerit^, quodh in clericum vel monachum violentas* manus inieceritk, anathematis1 vinculo1 subiaceat et nullus episcoporum illum praesumat absolvere, nisi mortis urgente periculo, donec apostolico conspectui prae­ sentetur et eius mandatum suscipiat*. Praecipimus etiam ut in eos, qui ad ecclesiam vel coemeterium confugerint, nullus omnino manum® mittere audeat. Quod sin fecerit, excommunicetur.7 excommunicatos Br b neque ... praetermittant] ne . .. praetermittatur Br d temerariae. Br c omni modo Br f in Br g incurrit Rm h sive Br i cm. Br k violenter add. Br i anathemati Br m manus Br n qui Br 1 Ec 4,12. 1 praecipimus ... incurrat: c. 11 D. XC (Fr 1, 315). 3 Conc. Claromontanum (1130), c 8 partim (Msi 21,439); conc. Remense (1131), c. 11 (Msi 21,460). 4 Cf. T. P. McLaughlin, The Teaching of Canonists on Usury ..., Mediaeval Studies 1 (1939) 84; 2 (1940) 4 sqq. 1 Conc. Claromontanum (1130), c- 9 (Msi 21, 439); conc. Remense (1131), c. 12 (Msi 21, 460-461). • Item placujf... suscipiat: conc. Remense (1131), c. 13 (Msi 21,461); conc. Pisanum (1135), c. 12 (Msi 21,490) ; c. 29 G XVII q. 4 (Fr 1. 822). 7 Praecipimus edam... excommunicetur: conc. Remense (1131), c. 14 (Msi 21,461); conc. Pisanum (1135), c. 14 (Msi 21, 490); Item placuit... anathematis vinculo subiaceat, Quod si fecerit, excommunicetur: conc. Claromontanum (1130), c. 10 (Msi 21,439). De hoc c. c£. inter alia DThC 7, 1221; S. Kuttner, Kanonisiiscbe Scbuldlebre non Gratian bis auf die DekretaJen Gregors IX. (Studi e tesd 64), Città del Vaticano 1935, 68-69. Second Lateran Council— 1/39 * 200 into communion the excommunicated person, but rather let each confirm the sentence received in writing. If anyone presumes to infringe this, he will do so at the risk of his position. Since a threefold cord is not quickly broken', we enjoinI2 bishops, having regard for God alone and the salvation of the people, and laying aside all timidity, to furnish each other with mutual counsel and help towards firmly maintaining peace, and not to omit this duty by reason of any affection or aversion. For if anyone is found to be lukewarm in this work of God, let him incur the loss of his dignity.3 13. Furthermore, we condemn that practice accounted despicable and blameworthy by divine and human laws, denounced by Scripture in the old and new Testaments, namely, the ferocious greed of usurers; and we sever them from every comfort of the church, forbidding any archbishop or bishop, or an abbot of any order whatever or anyone in clerical orders, to dare to receive usurers, unless they do so with extreme caution; but let them be held infamous throughout their whole lives and, unless they repent, be deprived of a Christian burial.45 14. We entirely forbid, moreover, those abominable jousts and tournaments in which knights come together by agreement and rashly engage in showing off their physical prowess and daring, and which often result in human deaths and danger to souls. If any of them dies on these occasions, although penance and viaticum are not to be denied him when he requests them, he is to be deprived of a church burial? 15. In the same way we have decided to legislate that if anyone, at the instigation of the devil, incurs the guilt of the following sacrilege, that is, to lay violent hands on a cleric or a monk, he is to be subject to the bond of anathema; and let no bishop presume to absolve such a person unless he is in immediate danger of death, until he has been presented before the apostolic See and submits to its decision6. We also prescribe that nobody dare to lay hands on those who flee to a church or cemetery. If anyone does this, let him be excommunicated.7 I Ec 4, 12. 2 we enjoin ... dignity: ch. 11 D. XC (Fr 1, 315). 5 Council of Clermont (1130), canon 8 in part (Msi 21, 439); council of Rheims (1131), canon II (Msi 21, 460). 4 SeeT. P. McLaughlin, The Teaching of Canonists on Usury ..., Mediaeval Studies 1 (1939) 84; 2 (1940) 4 ff. 5 Council of Clermont (1130), canon 9 (Msi 21, 439); council of Rheims (1131), canon 12 (Msi 21,460-461). 6 In the same ... decision: council of Rheims (1131), canon 13 (Msi 21, 461); council of Pisa (1135), canon 12 (Msi 21, 490); ch. 29 C. XVII q. 4 (Fr 1, 822). 7 We also ... excommunicated: council of Rheims (1131), canon 14 (Msi 21, 461); council of Pisa (1135), canon 14 (Msi 21, 490); In the same ... bond of anathema. If anyone does this, let him be excommunicated: council of Clermont (1130), canon 10 (Msi 21, 439). On this canon see among others DThC 7,1221 ; S. Kuttner, Kanonistische Schuldlehre von Gratian bis auf die Dekretalen Gregors IX. (Studi e testi 64), Vatican City 1935, 68-69. 201 Concilium Lateranente 11 — U39 16. Indubitatum est quoniam honores ecclesiastici sanguinis non sunt sed meriti, et ecclesia Dei non hereditario iure aliquem*, nequeb secundum carnem, successorem0 exspectat0,»sed ad sua regimina et officiorum suorum dispensationes, honestas sapientes et religiosas personas expos­ cit*1. Propterea1 auctoritate prohibemus apostolica, ne quis ecclesias, praebendas, praeposituras, capellanias aut aliqua* ecclesiastica officia here­ ditario iure valeat vindicare aut expostulare0 praesumat. Quod si quis improbus aut ambftionisf reus* attentare praesumpserit, debita pena mulctabitur et postulatis carebit.8 17. Sane coniunctiones consanguineorum omnino fieri prohibemus; huiusmodi namque incestum*, qui fereh (stimulante humani generis ini­ mico) in usum versus' est, sanctorum patrum instituta et sacrosancta Dei detestatur ecclesia. Leges etiam sacculi de tali contubernio natos, infames pronuntiant et ab hereditate repellunt.3 18. Pessimam siquidem et depopulatricem et horrendam incendiorum1* malitiam, auctoritate Dei et beatorum apostolorum Petri et Pauli, omnino detestamur et interdicimus4. Haec etenim1 pestis etm hostilis vastitas om­ nes alias depraedationes exsuperat; ejuae quantum populo Dei sit dam­ nosa quantumque detrimentum animabus et corporibus inferat", nullus ignorat. Assurgendum est igitur et omni° modo° laborandum, ut tanta clades* tantaque* pernicies pro salute populi eradicetur et exstirpetur. Si quis igitur post huius nostrae prohibitionis promulgationem, malo studio sive pro odio sive pro vindicta, ignemP apposuerit vel apponi fecerit aut appositoribus consilium vel auxilium scienter* tribuerit, excommuni­ cetur. Et si mortuus fuerit incendiarius, Christianorum careat sepultura. Nec absolvatur nisi prius, damno cui intulit secundum facultatem suam resarcito, iuret se ulterius ignem non appositurum. Poenitentia autem* ei°> detur*’, ut Hierosolymis aut in Hispania in servitio Dei per annum integrum permaneat.5* 19. Si quis autem archiepiscopus vel* episcopus* hocr relaxaverit, damnum restituat et per* annum* ab* officio episcopali abstineat.’ s io is 20 25 30 b non Br c successores cxpectet Br d exposcat Br e expoliare 9. I. in Br ea postulare 9. I. in Hrd C! Afri f ambitiosus Br 8 incestus Br h quod iam Br « versum Br incendiariorum a LC ad Afri ’ enim Br m haec Br Cl Afri n conferat Br 35 ° omnino Br p ignes Br q videtur Rsn Bn2 ER st p. /. a LC c haec Br * om. Br 1 Propterea ... carebit: c. 7 C. VIII q. 1 (Fr 1, 591). * Conc Chromontanum (1130), c. 11 (Msi 21,439); conc. Remense (1131), c.15 (Msi 21,461). 1 Conc Chromontanum (1130), c. 12 (Msi 21, 439-440); conc Remense (1131), c. 16 (Msi 21, 461); cf. conc. Lac I, c. 9 (v. supra p. 191). 4 Pessimam ... interdicimus. Si quis ... permaneat: c 32 C XXIII q. 8 partim (Fr 1, 964-^65). 4 Conc. Chromontanum (1130), c. 13 partim (Msi 21,440); conc. Remense (1131), c. 17 partim (Msi 21,461-462). De hoc et duobus sqq. c. cf. Caras monasterii Petrisbcuentis, edd. O. Abel et L. Weiland, in MGH Script., XX Hannoverae 1868, 673. * Conc. Chromontanum (1130), c. 13 partim (Msi 21,440); conc. Remense (1131), c. 17 partim (Msi 21, 462); c. 32 C. ΧΧΙΠ q. 8 partim (Fr 1,965). Second Latcran Conned— 1139 * 201 16. It is undoubtedly the case that since ecclesiastical honours depend not on blood-relationships but on merit, and since the church of God awaits successors not on the basis of any right of inheritance, nor according to the flesh, it requires virtuous, wise and devout persons for its administration and the distribution of its offices. Therefore1 we prohibit, by apostolic authority, anyone to exercise a claim over or to demand, by hereditary right, churches, prebends, provostships, chaplaincies or any ecclesiastical offices. If anyone, unjustly and guilty of ambition, dares to attempt this, he will be duly punished and deprived of the object of his suit.2*456 17. With good reason we entirely prohibit unions within the bounds of consan­ guinity; for the teachings of holy fathers and the holy church of God detest incestuous behaviour of this kind, which (under the influence of the enemy of the human race) is engaged in nowadays. Even the secular laws pronounce those born of such a union infamous, and refuse them the right of inheritance? 18. We completely detest and forbid, by the authority of God and the blessed apostles Peter and Paul, that most dreadful, devastating and malicious crime of incendiarism? For this pernicious and inimical calamity surpasses all other kinds of destruction. Nobody is unaware of the extent to which it is injurious to the people of God and the damage it brings to souls and bodies. It is necessary, therefore, to oppose it and to labour with all one’s might, that so great a harm and danger be eradicated and suppressed for the sake of the people. If anyone, then, after the publication of this prohibition of ours, from some wicked design bom of hate or vengeance, starts a fire or causes it to be started, or knowingly provides counsel or help to those starting one, let him be excommunicated. And when an arsonist dies, he is to be deprived of a Christian burial. Nor is he to be absolved unless, having first made reparation for the loss according to his means, he swears that he will never raise a fire again. Moreover, let him be given the penance of remaining a whole year in Jerusalem or Spain in the service of God? 19. If any archbishop or bishop relaxes this decree, he is to make restitution for the loss and abstain from his episcopal office for a year? 1 Therefore ... suit: ch. 7 C. VIII q. 1 (Fr 1, 591). 2 Council of Clermont (1130), canon 11 (Msi 21, 439); council of Rheims (1131), canon 15 (Msi 21, 461). Council of Clermont (1130), canon 12 (Msi 21, 439-440); council of Rheims (1131), canon 16 (Msi 21, 461); see Lateran council I, canon 9 (see above p. 191). 4 We completely ... incendiarism. If anyone ... of God: ch. 32 C. XXIII q. 8 in part (Fr 1, 964-965). 5 Council of Clermont(i 130), canon 13 in part (Msi 21, 440); council of Rheims (1131), canon 17 in part (Msi 21, 461-462). On this and the two following canons see Casus monasterii Petrishusensis, edd. O. Abel and L. Weiland, in MGH Script., XX Hanover 1868, 673. 6 Council of Clermont (1130), canon 13 in part (Msi 21, 440); council of Rheims (1131), canon 17 in part (Msi 21, 462); ch. 32 C. XXIII q. 8 in part (Fr 1, 965). 202 Concilium Lateranense II — 1139 20. Sane regibus et principibus facultatem1 faciendae1 iustitiae, con­ sultis archiepiscopis et episcopis, non negamus.1 21. Presbyterorum filios a sacri altaris ministeriis removendos decer­ nimus, nisi aut in coenobiis aut in canonicis religiose fuerint conversati2. s 22. Sane quia inter cetera unum est quod sanctam maxime perturbat ecclesiam, falsa videlicet poenitentia, contraires1*3 nostros8 et presbyteros admonemus'-', ne falsis poenitentiis laicorum animas decipid et in infer­ num pertrahi patiantur. Falsam autem poenitentiam esse constat cum, spretis pluribus, de uno solo poenitentia agitur aut cum sic agitur de uno io ut non discedatur abc alio. Unde scriptum est: Qui totam legem observaverit, offendit* autem in uno, factus est omnium reus*, scilicet quantum ad vitam aeternam. Sicut enim si peccatis esset omnibus involutus, ita si in uno tantum maneat, aeternae vitae ianuam non intrabit^. Falsa etiamh fith poenitentia, cum poenitens ab officio vel curiali vel negotiali non recedit, is quod sine peccato* agi nulla ratione praevalet, aut si odium in corde gestetur, aut si offenso cuilibet1* non satisfiat, aut si offendenti offensus non1 indulgeat, aut si arma quis contra iustitiam gerat.5 23. Eosm autem qui religiositatis" speciem simulantes, Domini corporis et sanguinis sacramentum, baptisma puerorum, sacerdotium et ceteros 2o ecclesiasticos ordines, et legitimarum damnant foedera nuptiarum, tam­ quam haereticos ab ecclesia Dei pellimus et damnamus, et per potestates exteras0 coerceri praecipimus. Defensores quoque ipsorum eiusdem damnationis vinculo innodamus.6 24. Illud quoque adicientes praecipimus, ut pro chrismatis, olei sacri 25 et sepulturae acceptione nullum venditionis pretium exigatur.7 25. Si quis praeposituras, praebendas vel alia ecclesiastica beneficia de manu laici acceperit, indigne suscepto careat beneficio. luxta namque decreta sanctorum patrum, laici, quamvis religiosi sint, nullam tamen habent disponendi de ecclesiasticis facultatibus potestatem.8 30 * faciendae facultatem Br b fratres nostros episcopos r. /. in LC Hrd Cl Mâ c commonemus Br d decipiant Br e de Br i offendat Br g sicut... intrabit om, Br h est autem Br i peccatis Br < cuilibet offenso Br i non offendenti offensus Br m hos Br n religionis Br et v. /. in Rrr Bn2 ER 35 ° ceteras Br et r. I. in Rjn Bn2 ER fortarse terrenas 1 Cone. Claromontanum (1130), c. 13 partim (Msi 21,440); conc. Remense (1131), c. 17 partim (Msi 21, 462); c. 32 C. XXIII q. 8 partim (Fr 1, 965). I Conc. Mclfitanum (1089), c. 14 (Msi 20, 724); c 1 D. LVI sub nomine Urbani papae II (Fr 1,219). 3 Confratres ... gerat: c. 8 D. V depoen. (Fr 1, 1242). < Ic 2, 10. * Conc. Melfitanum (1089), c. 16 (Msi 20, 724). 1 Conc. Tolosanum (1119), c. 3 (Msi 21, 226-227); cf. R. Manselli, Bullcttino delFIst. Stor. Ital. per il Medio Evo 65 (1953) 30 et n. 1 ; A. Borst, Die Katbarer (Schriften der MGH 12), Stuttgart 1953,115 n. 21 ; cf. etiam A. Frugoni, Arnaldo da Brescia nelle fonti del secolo XII, 7 Cone. Tolosanum (1119), c. 9 (Msi 21, 227). ’ Cf. cone. Lat. I, c. 8 (v. supra p. 191); cf. etiam ps.-Isid., Steph. 12 (Hinschius 186). Second Lateran Council— 1139 * 202 20. As is right, we do not deny to kings and princes the power to dispense justice, in consultation with the archbishops and bishops.12 21. We decree that sons of priests are to be removed from the ministries of the sacred altar unless they are living religiously in monasteries or canonries? 22. Because there is one thing that conspicuously causes great disturbance to holy church, namely, false penance, we warn3 our brothers in the episcopate and priests not to allow the souls of the laity to be deceived or dragged off to hell by false penances. It is agreed that a penance is false when many sins are disregarded and a penance is performed for one only, or when it is done for one sin in such a way that the penitent does not renounce another. Thus it is written: Whoever keeps the whole law but fails in one point, has become guilty of all of it4; this evidently pertains to eternal life. Therefore, just as a person who is entangled in all sins will not enter the gate of eternal life, so also if a person remains in one sin8. False penance also occurs when the penitent does not resign a position at a court or in business which cannot be carried on without sin, or if hate is harboured in his heart, or if the person does not make amends to whomever he offended, or if an injured party does not pardon the offender, or if anyone unjustly carries arms.5 23. Those who, simulating a kind of religiosity, condemn the sacrament of the Lord’s body and blood, the baptism of children, the priesthood and other ecclesiastical orders, and legitimate marriages, we expel from the church of God and condemn as heretics, and prescribe that they be constrained by the secular powers. We also bind up their defenders in the fetter of the same condemnation.6 24. We also prescribe that no sale-price is to be demanded for chrism, holy oil and burials.7 25. If anyone receives provostships, prebends or other ecclesiastical benefices from the hand of a lay person, let him be deprived of the benefice unworthily received. For the decrees of the holy fathers state that lay people, no matter how devout they may be, have no power of disposal over ecclesiastical property.5 g Therefore ... sin omitted in Br 1 Council of Clermont (1130), canon 13 in part (Msi 21, 440); council of Rheims (1131), canon 17 in part (Msi 21, 462); ch. 32 C. XXIII q. 8 in part (Fr 1, 965). 2 Council of Melfi (1089), canon 14 (Msi 20, 724); ch. 1 D. LVI under the name of pope Urban II (Fr 1, 219). 5 we warn ... arms: ch. 8 D. V on pen. (Fr 1, 1242). 4 Jas 2, 10. 5 Council of Melfi (1089), canon 16 (Msi 20, 724). 6 Council of Toulouse (1119), canon 3 (Msi 21, 226-227); see R. Manselli, Bullettino dell’Ist. Stor. Ital. per il Medio Evo 65 (1953) 30 and n. 1 ; A. Borst, Die Katbarer (Schriften der MGH 12), Stuttgart 1953, 115 n. 21 ; see also A. Frugoni, Amaldo da Brescia nelle fonti delsecolo XII, Rome 1954, 21-22. 7 Council of Toulouse (1119), canon 9 (Msi 21, 227). 8 See Lateran council I, canon 8 (see above p. 191); see also pseudo-Isidore, Stephen 12 (Hinschius 186). 203 Concilium Lateranense 11 — 1139 26. Ad haec perniciosam et detestabilem consuetudinem quarundam mulierum, quae licet neque secundum regulam beati Benedicti neque Basilii aut Augustini vivant, sanctimoniales tamen vulgo censeri desi­ derant, aboleri decernimus1. Cum enim, iuxta regulam degentes in coe­ nobiis, tam in ecclesia quam in refectorio atque dormitorio communiter esse debeant, propria sibi aedificant receptacula et privata domicilia, in quibus subb hospitalitatis velamine passim hospites et minus religiosos contra sacros canonesb et bonos mores suscipere nullatenus erubescunt. Quia ergo omnis qui male agit odit lucem, ac per hoc ipsae, absconditae in iustorume tabernaculo, opinantur se posse latere oculos ludicis cuncta cementis, hoc tam inhonestum detestandumque flagitium, ne ulterius fiat, omnimodis prohibemus et sub poena anathematis interdicimus.1 27. Similid modod prohibemus, nec sanctimoniales simul cum canonicis velf monachis in ecclesia in uno choro conveniant ad psallendum.2 28. Obeuntibus sane episcopis, quoniam ultra tres menses vacare ecclesias^ prohibent patrum1* sanctiones, sub anathemate interdicimus, ne canonici de sede episcopali ab electione episcoporum excludant religiosos viros, sed eorum consilio honesta et idonea persona in episcopum eligatur. Quod si exclusis eisdem religiosis electio fuerit celebrata, quod absque eorum assensu et convenientia* factum fuerit, irritum habeatur et vacuum.3 29. Artem autem illam mortiferam etk Deo odibilem ballistariorum1 et sagittariorum, adversus Christianos et catholicos exerceri de cetero sub anathemate prohibemus.4 30. Ad haec™ ordinationes factas a Petro Leonis et aliis schismaticis et" haereticis evacuamus et irritas esse censemus.3 1 d b 1 decrevimus Br b Br c justorum p. /. Rm Brt2 iniustorum rell. similiter Br c ut Br f sive Br g ecclesiam Br patrum prohibent Br > conniventia Br k om. Rm Brr balistaliorum Br m hoc MD « am. MD 1 c. 25 C XVni q. 2 partim (Fr 1,836). 1 c. 25 G XV11I q. 2 partim (Fr 1,836). ’ c. 35 D. LXII1 (Fr. 1, 247); atque etiam Gerhohus praepositus Reichersbergensis, Liber de notiintibus bxius temporis, in MGH Libelli, III 290; Dialogus de pontificatu sanctae Romanae ecclesiae, ed. H. Boehmer, ibid., 534. Cf. G. Schreiber, Karie und Kloster im 12. Jabrbundert, I Stuttgart 1910, 163. 4 c. 1 X. V 15 sub nomine Innocentii papac III (Fr2, 805). * Cf. conc. Pisanum (1135), c. 7 (MGH Constit., I 579); cf. etiam, inter alia, conc. Lat. I, c. 5 (v. supra p. 190), atque Annales Herbipolenses, ed. G. H. Pertz, in MGH Script., XVI 2; Annales Seligenstadenses, ed. L. Bethmann, in MGH Script., XVII 32; Historia Mauriniacensis monasterii, in MGH Script., XXVI 44-45; Ottonis Frisingensis Cbronicon, ed. R. Wilmans, in MGH Script., XX 261 ; Cbronicon Urspergtnse, in MGH Script., XXIII 344 (de quibus cf. P. SchetTer-Boichorst, Ober die sogenannten Annalen son Seligenstadt und cervandte Quellen, Forschungen zur deutschen Geschichtc 9 [1869] 395, at v. Bernhardi 157 n. 15). 5 io is 20 25 Second Lateran Council— Π 39 * 203 26. We decree that the pernicious and detestable custom which has spread among some women who, although they live neither according to the rule of blessed Benedict, nor Basil nor Augustine, yet wish to be thought of by every­ one as nuns, is to be abolished. For when, living according to the rule in monasteries, they ought to be in church or in the refectory or dormitory in common, they build for themselves their own retreats and private dwelling­ places where, under the guise of hospitality, indiscriminately and without any shame they receive guests and secular persons contrary to the sacred canons and good morals. Because everyone who does evil hates the light, these women think that, hidden in the tabernacle of the just6, they can conceal themselves from the eyes of the Judge who sees everything; so we prohibit in every way this unrighteous, hateful and disgraceful conduct and forbid it to continue under pain of anathema.1 27. In the same way, we prohibit nuns to come together with canons or monks in choir for the singing of the office.23 28. Since the decrees of the fathers prohibit churches to be left vacant for more than three months, we forbid under anathema the canons of the episcopal see to exclude religious men from the election following on the death of the bishop; but let a virtuous and suitable person be elected as bishop with their advice. Because if an election is held with these religious persons excluded, where this is done without their knowledge and consent, it is null and void.5 29. We prohibit under anathema that murderous art of crossbowmen and archers, which is hateful to God, to be employed against Christians and Catholics from now on.4 30. We render void the ordinances enacted by Peter Leoni and other schismatics and heretics, and deem them null.5 c of the just variant reading in Rm Bn2, of the unjust others ' ch. 25 C. XVIII q. 2 in part (Fr 1, 836). 2 ch. 25 C. XVIII q. 2 in part (Fr 1, 836). 3 ch. 35 D. LXIII (Fr 1, 247); and Gerhoh, provost of Reichersberg, Liber de novitatibus huius tempons, in MGH Libelli, III 290; Dialogus de pontificatu sanctae Romanae ecclesiae, ed. H. Boehmer, ibid., 534. See G. Schreiber, Kurie und Kloster im 12. Jahrhundert, I Stuttgart 1910, 163. 4 ch. 1, Decretals, V 15 under the name of pope Innocent III (Fr 2, 805). 5 See council of Pisa (1135), canon 7 (MGH Constit., I 579); see also, among others, Lateran council I, canon 5 (see above p. 190), and Annales Herbipolenses, ed. G.H. Pertz, in MGH Script., XVI 2; Annales Seligenstadenses, ed. L. Bethmann, in MGH Script., XVII 32; Historia Maunniacensis monasterii, in MGH Script., XXVI 44-45; Otto of Freising, Chronicon, ed. R. Wilmans, in MGH Script., XX 261; Chronicon Urspergense, in MGH Script., XXIII 344 (on these see P. Scheffer-Boichorst, Über die sogenannten Annalen von Seligenstadt und verwandte Quellen, Forschungen zur deutschen Geschichtc 9 [1869] 395, and see Bernhardi 157 n. 15). Lateran III Ί179 INTRODUCTION By an agreement reached at Venice in 1177, the bitter conflict which had arisen about twenty years earlier between Pope Alexander III (1159-1181) and Emperor Frederick I (1152-1190) was brought to an end. For when Pope Hadrian IV had died in 1159, the cardinals elected two popes together, namely Roland of Siena, who took the name of Alexander III, and Octavian of Rome, who though he was nominated by fewer cardinals, nevertheless with the support of the emperor Frederick usurped the name of Pope Victor IV. The emperor, wishing to remove everything which stood in the way of his authority in Italy, declared war upon the Italian states and especially the Roman church which, after its struggle for ecclesiastical liberty for so many years, was enjoying great authority. The emperor carried on the war for a long time. A serious schism had arisen out of this conflict, and after Victor IV two antipopes were nominated in opposition to Alexander III, namely Paschal III (1164-1168) and Callistus III (1168-1178). At last, when Alexander had gained the victory, he promised the emperor at Venice that he would summon a general council1. The particular object of this council was to put an end to the schism within the church and the quarrel between the emperor and the papacy. It was summoned by Pope Alexander in 1178, “so that according to the custom of the ancient fathers, the good should be sought and confirmed by many, and that with the cooperation of the grace of the holy Spirit, by the efforts of all, there should be carried out what was required for the correction of abuses and the establishment of what was pleasing to God”2. The council was held at Rome in March 11793. About three hundred fathers assembled from the provinces of Europe and some from the Latin east4* , and a single legate from the Greek church3. It began on 5 March, according to Archbishop William of Tyre, our chief authority6. The 1 See Pactum praevium inter imperatorem et ecclesiam, ed. L. Weiland, in MGH Const., I Hanover 1893, 364 (ch. 25). 2 Alexandri HI papae epistolae et privilegia, letter 1356 (PL 200, 1184); see also the letters of summons 1357-1358 (Jaffé 13097-13099); all arc dated 21 September 1178; we also know of another letter of summons, dated 30 May 1178 (Jaffé 13070): see Epistolae pontificum Roma­ norum ineditae, ed. S. Loewenfeld, Leipzig 1855, 154-155 no. 271. 3 See DThC 8/2 (1925) 2645. 4 There are two lists of signatures, though they are not complete; see L. D’Achery, Spi­ cilegium, XII Paris 1675, 638-651 (Msi 22, 213-217, 239-240), and Msi1 2 (1748) 691-700 (Msi 22, 458-468); see Tangl, Die Teilnehmer ..., 210-219; Rousset de Pina 159 and n. 2. ’ See especially P. Lamma, Comment e Staufer. Ricerche sut rapport! tra Bisanzio e I’Occidente nel sccolo XII, II Rome 1957, 300-301. 6 See William of Tyre, Historia rerum in partibus transmarinis gestarum XXI, 26, Recueil des historiens des Croisades, Historiens Occidentaux, I Paris 1844, 1049 (PL 201, 842; A History of Deeds done beyond the Sea, trans. E. Babcock and A. Krey, Columbia University Records of Civilization 35, II New York 1943, 436-438). 206 Third Lateran Council — 1179 bishops first heard Rutinus, bishop of Assisi, who in a highly polished address praised the Roman pontiff and the Roman church, “that church to which alone belongs the decision and power to summon a general council, to lay down new canons and cancel the old; indeed, though the fathers had summoned a solemn council many times in the past, yet the obligation and reason to do this was never more expedient than at the present”7. We do not have the same reasons for doubting the ecumenical nature of this council as we have for Lateran I and II8. For, the way in which the council was summoned and conducted by the pope, and the number of fathers who gathered from the whole Latin world and devoted their efforts to strengthening the unity of the church and condemning heretics, resemble rather the ancient councils than Lateran I and II and exemplify the typical council of the Middle Ages presided over by the Roman pontiff910 . For this reason it is not surprising that chronicles of the period frequently refer to this council as Lateran I. Although we do not possess the acts of rhe council, we have evidence from chronicles and annalslc and especially from the canons which the fathers laid down in the final session on 19 March1112 . Accordingly, to avoid future schisms it was first laid down that nobody was to be regarded as Roman pontiff unless he had been elected by two thirds of the cardinals (canon 1); all appointments by antipopes were deemed invalid (canon 2); heretics called Cathars were excommunicated’: and likewise were the bands of mercenaries, or rather criminals, which were causing utter destruction in some parts of Europe; it was declared, and this seems an innovation, that arms should be taken up against them (canon 27)13; it was also decided not to pass judgment about the preaching of the Waldensians1415 . All this seems to have been directed to strengthening the unity of the church1’. In addition, Alexander III and the fathers, renewing the precedent of Lateran I and II, laid down several canons for the reform of the church and some concerning morals and civil affairs. G. Morin, Le discours d’ouverture du concile général de Latran (1179) et l'oeuvre littéraire de maître Rufin, évéque d’Assise, Atri della Ponrif. Accad. Romana di archeologia, Ser. III, Mcmorie 2 (1928) 117, and see also 113-121. b See above pp. 187 and 195. 9 See Hauck, Die Reception ..., 468; Tangl 196,211; Rousset de Pina 158-159; Fransen, in Le concile, 127. 10 See among others Rousset de Pina 156 n. 4. 11 See Rousset de Pina 161-173; concerning the days on which sessions were held, see DThC 8/2 (1925) 2645-2646. 12 See among others A. Borst, Die Katharer, Stuttgart 1953, 115 and also 10, 241, 247, 250. 11 See among others H. Pissard, La guerre sainte en pays chrétien. Essai sur l’origine et le développement des théories canoniques, Paris 1912, 27-34. 14 See especially Walter Map, Ne Nugis Curialium (Courtiers’ Trifles), I, 31, edd. and trans. M. James, C. Brooke and R. Mynors, Oxford 1983, 125-129; see P. Pouzet, Les origines lyonnaises de la secte des Vaudois, Revue d’histoire de l’église de France 22 (1936) 10-16; G. Gonnet, Il Valdismo medioevale, Tone Pellice 1942, 25-27; R. Manselli, Studi sulle eresie del secolo XII, Rome 1953, 84-87. 15 See also canons 24 and 26 on Jews and Saracens. Third Lateran Council— J179 207 The canons of this council played a notable part in the future government of the church16. They were frequently included in the collections of decretals compiled in the late 12th and early 13th century, and afterwards all were inserted into Pope Gregory IX’s Decretals. Walter Holtzmann and other scholars con­ sidered that these decretal collections in fact arose from this Lateran council and its canons1718 . Certainly the canons, unlike those of Lateran I and II and many preceding councils, appear to have been worked out by an excellent legal mind, so that it is probable they were composed under the authority of Alexander III himself, who was an expert lawyer. The canons, except for those which refer to Lateran II or the council of Rheims in 1148 (sec canons 2, 11, 20-22) or to Gratian’s Decrees (sec canons 1-4, 7, 11, 13-14, 17-18), are new and original. The tradition of the canons has not yet been adequately examined and remains very uncertain. Many manuscript codices survive for this council (in contrast to Lateran I and II). However, they do not seem to give us the version of the canons which was confirmed by ecclesiastical authority and which Archbishop William of Tyre, with the authority of the fathers, had himself drawn upls. Frequently the canons are to be found in chronicles and decretal collections. They are included in four contemporary English chronicles: those of Abbot Benedict of Peterborough19, Gervase of Canterbury20, William of Newburgh21, and Roger of Hoveden22. And in the following collections of decretals23: the col ection called the Appendix of the Lateran council24, the collections of 16 See however PL 205, 235 C. 17 See especially W. Holtzmann, Collectio Eberbacensis, Zeitschrift der Savigny-Stiftung für Rechtsgeschichte, Kanon. Abt. 17 (1928) 550-551 ; idem, Die Register Papst Alexander III in den Hânden der Kanonisten, Quellen und Forschungen aus italienischen Archiven und Bibliotheken 30 (1940) 16-17, and Congrès de droit canonique médiéval, Louvain et Bruxelles, 22-26 juillet 1958, Louvain 1959, 7. On the collections of decretals, see especially W. Holtz­ mann, Ober eine Ausgabe der pdpstlichen Dekretalen des 12. Jahrhunderts, Nachrichten der Akad. der Wissensch. in Gottingen (1945) 15-36 (= Holtzmann); S. Kuttner, Notes on a Projected Corpus of the Twelfth-Century Decretal Letters, Traditio 6 (1948) 345-351; W. Holtzmann, in Papal Decretals Relating to the Diocese of Lincoln in the Twelfth Century, by W. Holtzmann and E. Kemp (Publications of the Lincoln Record Society 47), Hereford 1954, IX-XVII; idem, Kanonistische Ergdnzungen zur Italia pontificia, Quellen und Fors­ chungen aus italienischen Archiven und Bibliotheken 37 (1957) 56-57 (= Holtzmann II). 18 See William of Tyre, Historia ..., 1051 (PL 201, 842; trans. Babcock II 438). 19 See Gesta regis Henrici secundi Benedicti abbatis ..., ed. W. Stubbs (Rolls Series 49/1), I London 1867, 222-238. 20 See The Historical Works of Gervase of Canterbury, ed. W. Stubbs (Rolls Series 73/1), 1 London 1879, 278-292. 21 See Chronicles of the Reigns of Stephen, Henry II, and Richard I, ed. R. Howlett (Rolls Series 82/1), I London 1884, 206-223. , · · 22 See Chronica magistri Rogen de Hovedene, cd. W. Stubbs (Rolls Series 51/2), II London 1869, 173-189; the canons which were printed by Msi1 2 (1748) 687-690 (Msi 22, 455-458) from the anonymous Zwetla history of the Roman pontiffs, appear to be rubrics. 22 See the list of collections in Holtzmann 21-24, Holtzmann II 58-63. 24 Sec J. von Schulte, Zur Geschichte der Literatur iiber das Dekret Gratians, II. Beitrag, Sitzungsber. Ak. Wien 64 (1870) 139-140 (= Schulte II. Beitr.); idem, Beitrag zur Geschichte des canomschen Rechts von Gratian bis auf Bernhard von Pavia, ibid. 72 (1872) 486, 500, 514-515 (= Schulte); E. Friedberg, Die Kanones-Sammlungen zwischen Gratian und Bern- 208 Third Lateran Council — 7/79 Bamberr\ Berlin I'\ Canterbury I-Il27, Kassel28, Cheltenham2’, Claudian50, Cotton3\ Dertosa32, Douai33, Durham34, Eberbach35, Erlangen36, Florian3 , Klostemeuberg38, Leipzig39, Oriel II40, Paris Γ1, Peterhouse42,’ bard von Pivta, Leipzig 1897, 63-65. 67, 71-72 (= Friedberg); F. Heyer, Zeitschrift der Savigny-Stiftung fur Rechtsgeschichte, Kanon. Abt, 3 ( 1913) 625-627 ( = Heyer); J. Juncker, Die Collectio Berobnensis ,. ibid. 13 (1924) 408 (= Juncker); W. Holtzmann, Die Register Papst Alexanders III ...» op, cit, 18-19; see also S. Kuttner, Repertorium der Kanonistik (1140-1234) (Studi e testi 71), I Vatican Gty 1937, 290-291 (= Kuttner); Holtzmann 23 no. 28; Holtzmann II 61. ■' See Schulte IL Beitr, 139-140; Schulte 494, 495, 514-515; Friedberg 87, 114-115; Heyer 631;Juncker 306-307, 321; W. Holtzmann, Die Register Papst Alexanders III..op. cit„ 54; W. Deeters, Die Bambergensisgruppe der Dekretalensammlungen des 12. Jahrhunderts (Dis­ sertation), Bonn 1956, 43, 315-323 (= Deeters); see also Kuttner 292 ; Holtzmann 23 no. 30; Holtzmann II 61. 2b See Heyer 622; Juncker 288-289, 306-307, 321 ff., 348 ff., 408; see also Kuttner 278; Holtzmann 22 no. S; Holtzmann II 59. 27 See G. Warner and J. Gilson, Catalogue of Western Manuscripts in the Old Royal and Kings Collections* I London 1921» 312; see also Kuttner 282; Holtzmann 22 no. 14; Holtz­ mann II 59. 25 See Corpus turis canonici. ed. I. H. Bôhmer, Halle 1747, XXIV; Schulte IL Beitr. 139-140; Schulte 493, 514-515; Freidberg 130; Juncker 408-409; Deeters 43, 315-323; see also Kuttner 293; Holtzmann 23 no. 33; Holtzmann II 62. See E. Seckel, Uber dret Canones-Sammlungen des ausgehenden 12. Jahrhunderts in englischen Handschriften, Neues Archiv 25 (1899-1900) 526» 531 n. 4; Heyer 636; Kuttner 298; see also Holtzmann 22 no. 24; Holtzmann II 60. 33 See Kuttner 279 (Cotton I); see also Holtzmann 22 no. 20; Holtzmann II 60. 31 See K. Hampe, Reise nach England ton Juli 189) bis Februar 1896* Neues Archiv 22 (1896-1897) 388 n. 1; Heyer 635; see also Kuttner 297 (Cotton II); Holtzmann 22 no. 25; Holtzmann II 60. 32 See W. Holtzmann» Beitrâge zu den Dekretalensammlungen des zwôlften Jahrhunderts* Zeitschrift der Savigny-Stiftung fur Rechtsgeschichte, Kanon. Abt. 16 (1927) 40; see also Kuttner 279; Holtzmann 21 no. 1; Holtzmann II 58. " See Kuttner 279; see also Holtzmann 22 no. 11; Holtzmann II 59. u See Kuttner 281; see also Holtzmann 22 no. 16; Holtzmann II 60. 35 See Holtzmann, Collectio Eberbacensis ...» 551, 555; see also Kuttner 281; Holtzmann 21 no. 2; Holtzmann 11 58. ■ I 36 See Deeters 43, 315-323; see also Kuttner 294; Holtzmann 23 no. 31; Holtzmann II 62. 37 See Kuttner 281; see also Holtzmann 22 no. 9; Holtzmann II 59. 25 See F. Schônsteiner, Die Collectio Claustroneoburgensis* Jahrbuch des Stiftes Kloster­ neuburg2 (1909) 1-154; Heyer 622; Juncker 408; H-E. Lohmann, Die Collectio Wigomiensis (Collectio Londinensis Regia). Ein Beitrag zur Quellengeschichte des kanonischen Rechts im 12. Jahrhundert, Zeitschrift der Savigny-Stiftung fur Rechtsgeschichte, Kanon. Abt. 22 (1933) 44; see also Kuttner 278; Holtzmann 22 no. 23; Holtzmann II 60. 59 See Schulte 491, 514-515; Quinque compilationes antiquae ...» ed. E. Friedberg, Leipzig 1882, 189; Friedberg 115 ff., Juncker 307, 322-324, 408; Deeters 43, 315-323; see also Kuttner 292-293; Holtzmann 23 no. 32; Holtzmann II 62. 40 See Kuttner 295; see also Holtzmann 23 no. 29; Holtzmann II 61. 41 See Friedberg 46, 52-63; Heyer 621; Juncker 297, 300, 408; see also Kuttner 286; Holtz­ mann 22 no. 6; Holtzmann II 59. ’ I 42 See W. Holtzmann. Zum Prozefi derÂbtissin Mathia von S. Maria in Capua.. Zeitschrift der Savigny-Stiftung fur Rechtsgeschichte, Kanon. Abt. 27 (1938) 302; see also Holtzmann 22 no. 26; Holtzmann II 60. Third Lateran Council— 1179 209 Rochester43 45, Sangerman44, and Tanner45 ; and there are a considerable number of 44 collections still to be examined46. The canons are also contained in the book called “Rommersdorfer Briefbuch”47, the Cartulary of Rievaulx4\ and the codices Florence Rice. 288 (Day-book)49» Innsbruck Univ. 90 (Gratian’s Decrees)5051 , and (which seem to have been unnoticed hitherto) Vatican Regin. lat. 596S|, 12th century (fos. 6V-8V), and 9845253 , 12th century (fos. 2r-7v)55, We can say for certain that the canons of the council were spread abroad through the whole Latin church, and were of great weight in its concerns and transactions54. The first printed edition was made by Cr (2,1551,836-843). He edited, from a manuscript now lost or unknown, the whole collection known as the Appen­ dix of the Lateran council, which is divided into fifty parts; all 27 canons of Lateran III are in the first part. This text was copied by Su (3,1567,626-633) and Bn (3, 1606, 1345-1350), though Su introduced some errors. Bn, who was the first to give the name “Appendix of the Lateran council” to the collection, added some variant readings and rubrics which he had found in the chronicle of Roger of Hoveden. The Roman editors (Rm 4, 1612, 27-33), using also the manuscript codex of Antonio Augustine of Tarragona, produced a more accurate text55 and 43 See W. Holtzmann, Papsturkunden in England, I Berlin 1930, 141; Kuttner 282; see also Holtzmann 22 no. 15; Holtzmann II 59. 44 See H. Singer, Neue Beitrage Uber die Dekretalensammlungen vor and nach Bernhard von Pavia, Sitzungsber. Ak. Wien 171 (1914) 121-124; Heyer 639; Juncker 408-409; see also Kuttner 298-299; Holtzmann 23 no. 39; Holtzmann II 62. 45 See Kuttner 294; W. Holtzmann, Die Dekretalensammlungen des 12. Jahrhunderts. I. Die Sammlung Tanner, Festschrift zur Feier des 200 Jahrigen Bestehens der Ak. der Wissensch. in Gottingen, Gottingen-Berlin-Heidelberg 1951, 86, 106-107; see also Holtzmann 23 no. 35; Holtzmann II 62. 46 To these decretal collections, Herold (see below p. 210) added three others: Alcobaça (see Holtzmann II 58), Ambrosian (see Holtzmann II 59), Cusa (see Holtzmann II 59). 4 See F. Kempf, Das Rommersdorfer Briefbuch des 13. Jahrhunderts, Mitteilungen des ôsterreichischen Instituts für Geschichtsforschung, Erg.-Bd. XII/3, Innsbruck 1933, 505. 4S See Cartularium abbathiae de Rievalle ordinis Cisterciensis (Publications of the Surtees Society 83), Durham 1889, 362-376. 4Q See Le Liber censuum de Péglise romaine, edd. P. Fabre and L. Duchesne, Paris 1910, Introd. 21, vol. II, 17-18; Deeters 382. See F. Maassen, Beitrage zur Geschichte der juristischen Literatur des Mittelalters, inbesondere der Decretisten-Literatur des zwôlften Jahrhunderts, Sitzungsber. Ak. Wien 24 (1857) 64; Friedberg 3; Juncker 296, 408; Kuttner 286; see also Holtzmann 21 no. 2; Holtzmann II 58. 51 See A. Luchaire, Étude sur quelques manuscrits de Rome et de Paris, Paris 1899, 153-154. >2 See Chroniques de St-Martial de Limoges, ed. H. Duplès-Agier, Paris 1874, VIII, LXVIII. 53 To these codices Herold (see below p. 210) added two others; Brussels, Bibl. Royale, II 2532; Darmstadt, Hessische Landes- und Universitâtsbibliothek, 542. 54 The canons, as we have said, were included in the Decretals of Gregory IX. They were also included in the collections of Bruges (see Friedberg 137; Juncker 408-409; Kuttner 297-298; Holtzmann 23 no. 36; Holtzmann II 62-63) and of Frankfurt (See S. Kuttner, Collectio Franco] urtana, Zeitschrift der Savigny-Stiftung fur Rechtsgeschichte, Kanon. Abt. 22 (1933) 372; Holtzmann 23 no. 37; Holtzmann II 63) and in the first Compilation (see Schulte 514-515; Quinque compilationes antiquae ..., VIII; Juncker 408-409; Kuttner 322-344). In the manuscript codex Vatican Lat. 6418, I (on which see S. Kuttner, L'édition romaine des conciles généraux et les actes du premier concile de Lyon, Rome 1940, 84) it is said of the 210 Third Lateran Council— H 79 more variant readings. Later editions, all of which we have examined, followed the Roman text, namely : ER 27 ( 1644) 439-463 ; LC 10 ( 1671 ) 1507-1523 ; Hrd 6 ( 1714) 1673-1684; Cl 13 (1730) 416-432; Msi 22 (1778) 217-233. Bohrner, who published his edition in 1747, before Msi, is an exception. He took the canons from the Kassel collection of decretals, where the order and some readings are different56. Finally Herold, in his unpublished Bonn dissertation of 195 2 5758 , 59 examined thoroughly the whole tradition and established the order of the canons; using 36 sources’8, he concluded there were 34 different traditions’9! As things now stand, it is impossible to use all the known sources for our edition. For, these sources reveal only a limited part of the whole tradition and, what is even more imponant, we do not yet understand the relations between the individual traditions. Even Herold has not examined these relations suffi­ ciently. We have therefore preferred to publish the text of a single tradition, namely that of the Appendix of the Lateran council, using Cr and Rm as the best text of this tradition and including the variant readings fisted in Rm. This “Appendix” is a good text, as even Herold’s text (= H) show's. We have given Herold’s variant readings in the critical apparatus, and w'e have noted in foot­ notes the order in which he places the 23 canons that he includes. BIBLIOGRAPHY: H-L 5/2 (1913) 1086-1112; DThC 8/2 (1925) 2644-2652; DDrC 6 (1957) 347-349; LThK 6 (*1961 ) 816; NCE 8 (1967) 406-410; HC 4 (1980) 63-66; A. Hauck, Kirchengeschichte Deutschlands, IV Leipzig 1903, 294-296; idem, Die Rezeption und Umbildung der allgemeinen Synode im Mittelalter, Historische Vierteljahrschrift 10 (1907) 468 ff.; F. Heyer, Zeitschrift der Savigny-Stiftung fur Rechtsgeschichte, Kanon. Abt. 3 (1913) 625-627; G. Tangl, Die Tednehmer an den allgemeinen Konzilien des Mittelalters, Weimar 1922, 196— 201, 210—219; W. Holtzmann, Collectio Eberbacensis, Zeitschrift der Savigny-Stiftung für Rechtsgeschichte, Kanon. Abt. 17(1928) 550-551; H-E. Lohmann, Die Collectio Wigomiensis ..., ibid. 22 (1933) 54-55; H. J. Schroeder, Disciplinary Decrees of the General Councils, St. Louis, Mo. — London 1937,214-235; J. Rousset de Pina, in A. Fliche and others, Du premier concile du Latran à l'avènement d’Innocent III, II (Histoire de l’église 9/2), Paris 1953, 156-174; W.M. Plôchl, Geschichte des Kirchenrechts, II Vienna 1955, see p. 495; M. Pacaut, Alexandre III. Étude sur la conception du pouvoir pontifical dans sa pensée et dans son oeuvre, Paris 1956, 128, 261, 262, 268, 272, 281, 284, 286, 287, 292, 301; S. Kuttner, Brief Note, Concerning the Canons of the Third Lateran Councd, Traditio 13 (1957) 505—506; G. Fransen, L’ecclésiologie des conciles médiévaux, in Le concile, 125-141 ; R. Foreville, Latran I, II, III et Latran IV (Histoire des Conciles 6), Paris 1965; M. Mollat and P. Tombeur, Les conciles Latran I à Latran IV: Concordance, index, listes de fréquence, tables comparatives (Conciles oecuméniques médiévaux 1), Louvain 1974; J. Longère (ed.), Le troisième concile de Latran (1179). Sa place dans l'histoire, Communications présentées à la Table Ronde du C.N.R.S., le 26 avril 1980, Paris 1982. canons of this council: " ... the canons must be placed as they have been edited, and the various readings in the codex of Antonio Augustine must be considered ...” (fol. 54e); but in the table of contents we read: "... collated with the manuscript codices and with the Annals of the Englishman Roger of Hoveden” (fol. allr). 56 See Corpus tuns canonici..., ed. I. Bôhmer, II Halle 1747, App. 185-189; below each of the canons are the variant readings taken from Hrd. 57 W. Herold, Die Canones des 3. Laterankonzils (1179). His dissertation relies on the advice and direction of W. Holtzmann. 58 Herold however was unaware of the Florence and two Vatican Regin. codices. 59 See S. Kuttner, Brief Note, Concerning the Canons of the Third Lateran Council, Traditio 13 (1957) 505-506. TEXT AND TRANSLATION 211 Concilium Lateranense 1/1 — 1179 CANONES I.1 Licet de evitanda1 discordia in electione summib pontificis mani­ festa satis a nostris praedecessoribus constituta manaverint2*, tamen quia saepe post illa per improbae ambitionis audaciam gravem passa est ecclesia scissuram, nos etiam ad malum hoc evitandum, de consilio fratrum nostrorum er sacri approbatione concilii aliquid decrevimus0 5 adiungendum. Statuimus igitur ut si forte, inimico homine supersemi­ nante zizania03, inter cardinales de substituendo pontifice non potuerit concordia plena esse, et duabus partibus concordantibus tertia pars noluerit concordare aut sibi alium praesumpserit ordinare6, ille* Romanus pontifex habeatur, qui a duabus partibus fuerit electus et receptus. Si 10 quis autem de tertiae partis nominatione confisus, quia rem* non potest, sibi nomen episcopi usurpaverit, tam ipse quam qui eum receperint, excommunicationi subiaceant et totius sacri ordinis privatione mulctentur, ita ut viatici eis etiam, nisi tantum in ultimis, communio denegetur, et nisi resipuerint, cum Dathan et Abiron, quos terra vivos absorbuit4, 15 accipiant portionem. Praeterea, si a paucioribus aliquis quam a duabus partibus fuerit electus ad apostolatus officium, nisi maior concordia intercesserit, nullatenus assumatur et praedictae poenae subiaceat, si humiliter noluerit abstinere. Ex hoc tamçn nullum canonicis constitu­ tionibus1* et aliis ecclesiasticis' praeiudicium generetur, in quibus maioris 20 et seniorisk partis debet sententia praevalere, quia quod in eis dubium venerit, superioris poterit iudicio definiri. In Romana vero ecclesia aliquid speciale constituitur, quia non potest recursus ad superiorem haberi.5 2e. Quod a praedecessore nostro felicis memoriae Innocentio factum 25 est7 innovantes, ordinationes ab Octaviano et Guidone haeresiarchis necnon et Iohanne Strumensi8, qui eos secutus est, factas, et ab ordinatis ab eis, irritas esse censemus, adicientes etiam ut, si1 qui dignitates eccle­ siasticas seu beneficia per praedictos schismaticos receperunt"*, careant 1 e * 8 b k vitanda H b Romani H c decernimus H d riyaniam CE-ER, H nominare vel ordinare v. I. Rm nominare H absque ulla exceptione ab universa ecclesia add. v. /. Rm, H de ratione esse v. I. Rm quae tamen glona videtur institutionibus H * ecclesiis v. I. Rm, H; fortaste ecclesiasticis (electionibus) sanioris Cr2, LC-Mri, H 1 om. H m acceperunt H 1 Q 1 in H. ’ Cf. praesertim c. 1 conc. Romani a. 1059 sub Nicolao II papa habiti (Msi 19, 897, 907) ciusdemque bull. In nomine Domini (Msi 19, 903-904; MGH, Leges in-f.°, II/2, 177-179); cf. etiam c. 1 D. ΧΧΠΙ (Fr 1 77-79). ’ Cf. Mt 13,25. 4 Cf. Dt 11,6 (atque etiam Nm 16,30-33). ‘ c. 6 X. I 6 (Fr 2,51). · C. 2 in H. ’ Cf. conc. Lat. II c. 30 (cf. supra p. 203). • Octavianus i. e. Victor IV antipapa (1159-1164), Guido i. e. Paschalis III antipapa (1164 ad 1168), Iohannes abbas Strumensis i. e. Callistus III antipapa (1168-1178). 30 35 "Third Laieran Council — 1179 * 211 CANONS I.1 Although clear enough decrees have been handed down by our predeces­ sors to avoid dissension in the choice of a sovereign pontiff2, nevertheless in spite of these, because through wicked and reckless ambition the church has often suffered serious division, we too, in order to avoid this evil, on the advice of our brethren and with the approval of the sacred council, have decided that some addition must be made. Therefore we decree that if by chance, through some enemy sowing tares5, there cannot be full agreement among the cardinals on a successor to the papacy, and though two thirds are in agreement a third party is unwilling to agree with them or presumes to appoint someone else for itself, that person shall be held as Roman pontiff who has been chosen and received by the two thirds. But if anyone trusting to his nomination by the third party assumes the name of bishop, since he cannot take the reality, both he and those who receive him are to incur excommunication and be deprived of all sacred order, so that viaticum be denied them, except at the hour of death, and unless they repent, let them receive the lot of Dathan and Abiron4, who were swallowed up alive by the earth. Further, if anyone is chosen to the apostolic office by less than two thirds, unless in the meantime he receives a larger support, let him in no way assume it, and let him be subject to the foresaid penalty if he is unwilling humbly to refrain. However, as a result of this decree, et no prejudice arise to the canons and other ecclesiastical constitutions accord­ ing to which the decision of the greater and senior^ part should prevail, because any doubt that can arise in them can be settled by a higher authority; whereas in the Roman church there is a special constitution, since no recourse can be had to a superior3. 2. Renewing the decision taken by our predecessor of happy memory, Innocent7, we decree that the ordinances made by the heresiarchs Octavian and Guido, and also by John of Struma8 who followed them, and by those ordained by them, are void; and furthermore that if any have received ecclesiastical dignities or benefices through the foresaid schismatics, they are to be deprived of k sounder Cr2, LC-Msi, H 1 Canon 1 in H. 2 See especially canon 1 of the council of Rome held in 1059 under pope Nicholas II (Msi 19, 897, 907) and his bull In nomine Domini (Msi 19, 903-904; MGH, Leges in-f.°, II/2, 177— 179); see also ch. I D. XXIII (Fr 1, 77-79). 3 See Mt 13, 25. 4 See Dt 11, 6 (and also Nm 16, 30-33). 5 ch. 6 Decretals 1 6 (Fr 2, 51). 6 Canon 2 in H. 7 See Lateran council II, canon 30 (see above p. 203). 8 Octavian was the antipope Victor IV (1159-1164), Guido was the antipope Paschal III (1164-1168), and John, abbot of Struma, was the antipope Callistus III (1168-1178). 212 ConaÜunt Lateranense III — Π 79 impetratis1. Alienationes quoque seu* invasiones, quae per eosdem schismaticos sive per laicos factae sunt de rebus ecclesiasticis, omni careant firmitate et ad ecclesiam sine omni eius onere revertantur. Si quis autem contraire praesumpserit, excommunicationi se noverit sub» iacere. Illos autem, qui sponte juramentum de tenendo schismate praesti­ terint1’, a sacris ordinibus et dignitatibus decrevimus0 manere suspensos.2 3.s Cum ind sacris ordinibus et ministeriis ecclesiasticis, et aetatis maturitas et morum gravitas et scientia litterarum sit inquirenda', multo fortius haecf in episcopo oportet inquiri, qui ad curam positus aliorum, io in se ipso debet ostendere qualiter alios in domo Domini oporteat conversari. Eapropter, ne quod deB quibusdam ex necessitate temporis factum est, in exemplum trahatur a posteris, praesenti decreto statuimus, ut nullus in episcopum eligatur, nisi qui iam trigesimum aetatis annum egerit et de legitimo sit matrimonio natus, qui etiam vita et scientia is commendabilis demonstretur. Cum autem electus fuerit et confirma­ tionem electionis acceperit et ecclesiasticorum bonorumh administrationem habuerit, decurso tempore de consecrandis episcopis a canonibus definito, is ad quem spectant beneficia, quae habuerat, disponendi de illis liberam habeat facultatem. Inferiora etiam ministeria, utputa1 de•Mil atus, archidiaconatus et alia quae animarum curam habent annexam, nullus omnino suscipiat, sed nec parochialium ecclesiarum regimen, nisi qui iam vigesimum quintum aetatisk annum attigerit, et qui scientia et moribus exsistat commendandus. Cum autem assumptus fuerit, si archidiaconus in diaconum1 etm decani™ (et reliqui admoniti) non fuerint praefixo is a canonibus tempore in presbyteros ordinati, et ab illo removeantur officio et alii conferatur, qui et velit et possit convenienter illud implere; nec prosit illis0 appellationis diffugium, si forte in transgressionem0 con­ stitutionis istius per appellationem voluerint se tueri. Hoc sane non solum de promovendis, sed de his etiam qui iam promoti sunt, si canones non 30 obsistant, praecipimus observandum. Clerici saneP si contra formam istam quemquam elegerint, et eligendi potestate tunc privatos et ab ecclesiasticis beneficiis triennio se noverint suspensos. Dignum est enim ut, quos timor Dei a malo non revocat, ecclesiasticae saltem^ coerceat severitas disciplinae. Episcopus autem*, si cui fecerit aut fieri consenserit contra hoc*, in conferendis praedictis' potestatem suam amittat: et per ’ sive H b praestiterunt H c decernimus H d cunctis add v. I. Rm, H e quaerenda H f hoc Cr1 Su g de t.I. Rm a nU. h honorum Su Rm > utpote H k ow. H 1 diamnem Cr2 Su H m decanus H n eis H o trangressione H P vero v. /. Cr3 Su 40 q tamen Cr^Su r etiam H s si contra hoc fecerit aut fieri consenserit ». 1. Rm si aut fecerit contra hoc aut consenserit fieri H t officiis et beneficiis add. v. /. Rm officiis add. H 1 Cf. etiam Cbronùon unirertale anonymi Laudunensis, ed. G. Waitz, in MGH Script., XXVI Hanno verae 1882, 449; Sigeberti Gemblacensis Continuatio Aquicinciina, ed. L. Bethmann, in MGH Script., VI Hannoverae 1849, 417. » c. 1 X. V 8 (Fr 2, 790); cf. etiam c. 37 CXDq.2 (Fr 1, 699). ’ C. 3 in H. t hird Latcran Council — 1179 * 212 them1. Moreover alienations or seizures of ecclesiastical property, which have been made by these schismatics or by lay persons, are to lack all validity and are to return to the church without any burden to it. If anyone presumes to act against this, let him know that he is excommunicated. We decree that those who of their own accord have taken an oath to remain in schism are suspended from sacred orders and dignities.2 3? Since in holy orders and ecclesiastical ministries both maturity of age, a serious character and knowledge of letters should be required, much more should these qualities be required in a bishop, who is appointed for the care of others and ought to show in himself how others should live in the house of the Lord. Therefore, lest what has been done with regard to certain persons through the needs of the time should be taken as a precedent for the future, we declare by the present decree that no one should be chosen bishop unless he has already reached the age of thirty, been born in lawful wedlock and also is shown to be worthy by his life and learning. When he has been elected and his election has been confirmed, and he has the administration of ecclesiastical property, after the time has passed for the consecration of bishops as laid down by the canons, let the person to whom the benefices which he held belong, have the free disposition of them. Further, with regard to the inferior ministries, for instance that of dean or archdeacon, and others which have the care of souls annexed, let no one at all receive them, or even the rule of parish churches, unless he has already reached his twenty-fifth year of age, and can be approved for his learning and character. When he has been nominated, if the archdeacon is not ordained deacon, and the deans (and the rest after due warning) are not ordained priests, within the time fixed by the canons, let them be removed from that office and let it be conferred on another who is both able and willing to fulfil it properly; and let them not be allowed the evasion of recourse to an appeal, should they wish by an appeal to protect themselves against a transgression of the constitution. We order that this should be observed with regard to both past and future appoint­ ments, unless it is contrary to the canons. Certainly if clerics appoint someone contrary to this rule, let them know that they are deprived of the power of election and are suspended from ecclesiastical benefices for three years. For it is right that at least the strictness of ecclesiastical discipline should restrain those who are not recalled from evil by the fear of God. But if any bishop has acted in anyone’s interest contrary to this decree, or has consented to such actions, let 1 See also Chronicon universale by the anonymous writer from Laon, ed. G. Waitz, in MGH Script., XXVI Hanover 1882, 449; Sigcbert of Gembloux, Continuatio Atjuicinctina, ed. L. Bethmann, in MGH Script., VI Hanover 1849, 417. 2 ch. 1 Decretals V 8 (Fr 2, 790); see also ch. 37 C. XII q. 2 (Fr 1, 699). 3 Canon 3 in H. 213 Canobum Lateranense Hl — 1179 capitulum aut per metropoli tanum1, si* capitulum concordare nequiverit, ordinentur.2 4.3 Cum apostolus se etb suos propriis manibus decreverit exhibendos', ut locum praedicandi auferret pseudoapostolis et illis quibus praedicabat non exsisteret onerosus4, grave nimis et emendatione tored dignum dignoscitur, quod quidam fratrum et coepiscoporum nostrorum ita graves in procurationibus suis subditis exsistunt, ut pro huiusmodi causa' interdum ornamenta ecclesiastica subditi compellantur exponere et longi temporis victum brevis hora consumat. Quocirca statuimus, quodf archiepiscopi parochias visitantes pro diversitate provinciarum et facul­ 10 tatibus ecclesiarum quadraginta vel quinquaginta^ evectionis*1 numerum non' excedant" ; cardinales vero viginti vel viginti quinque non excedant, episcopi viginti vel triginta* nequaquam excedant, archidiaconi* quinque autm septem, decani” constituti sub ipsis duobus equis exsistant contenti. Nec cum canibus venatoriis et avibus0 proficiscantur, sed ita procedant, 15 ut non quae sunt sua sed quae lesu Christi quaerere videantur5; nec sumptuosas epulas quaerant?, sed cum gratiarum actione recipiant quod honeste et^ competenter fuerit illis ministratum'. Prohibemus etiam ne subditos suos talliis et exactionibus episcopi gravare praesumant. Sustine­ mus autem pro multis necessitatibus, quae aliquoties superveniunt, ut si manifesta et rationabilis causa exstiterit, cum caritate moderatum ab eis valeant auxilium postulare. Cum enim dicat apostolus: Non debent parentibus filii thesaurizare sed parentes filiisl·, multum longe a paterna pietate videtur, si praepositi suis subditis’ graves exsistant, quos in cunctis necessitatibus pastoris more fovere debent. Archidiaconi autem" sive 25 decani nullas exactiones vel tallias in presbyteros seu clericos exercere praesumant. Sane, quod de praedicto0 numero evectionis secundum tolerantiam dictum est, in illis locis poterit observari, in quibus ampliores sunt reditus et ecclesiae* facultates; in pauperioribus autem locis tantam volumus teneri mensuram, ut ex accessu maiorum minores non debeantw 30 » etiamsi H b ac H c alendos r. Λ Rm d esse H c ipsa add. H f ut H S quadragesimum vel quinquagesimum H h evectionum r. /. LC Cl Msi * om. H * episcopi vero vicesimum vel tricesimum, cardinales veto vigesimum aut vigesimum quintum H 35 1 vero add. H ra aut Cr3 Su vel relt. ° vero add. H ° Nec ... avibus] nec am. Cr3 Su avibus non Cr3 Su P requirant H 9 zc H «■ nec sumptuosas ... ministratum om. Cr1 Su » subiectis H t autem Cr3 Su veto nil. “ praedicti H ▼ ecclesiasticae H minores merito non doleant se f. /. Rm, H 40 1 Cf. c. 36 D. LXm (Fr 1,247). * c. 7 X. I 6 (Fr 2, 51-52); cf. G. J. Ebers, Das Dnolutionsretbi, rornebmiicb nacb katboliscbem Kircbertncbt, Stuttgart 1906, 171-178. * C. 6 in H. 4 Cf. 1 Th 2,9; 2 Th 3, 7-8; cf. etiam 2 Cor 11, 9. » Cf. Ph 2,21. » 2 Cor 12,14. Third Latcran Council— 1179 ♦ 213 him lose the power of conferring the foresaid offices, and let these appointments be made by the chapter, or by the metropolitan1 if the chapter cannot agree.2* 4? Since the apostle decided that he ought to support himself and those accompanying him by his own hands, so that he might remove the opportunity of preaching from false apostles and might not be burdensome to those to whom he was preaching4, it is recognized that it is a very serious matter and calls for correction that some of our brethren and fellow bishops are so burdensome to their subjects in the procurations demanded that sometimes, for this reason, subjects are forced to sell church ornaments and a short hour consumes the food of many days. Therefore we decree that archbishops on their visitations of their dioceses are not to bring with them more than forty or fifty horses or other mounts, according to the differences of dioceses and ecclesiastical resources; cardinals should not exceed twenty or twenty-five, bishops are never to exceed twenty or thirty, archdeacons five or seven, and deans, as their delegates, should be satisfied with two horses. Nor should they set out with hunting dogs and birds, but they should proceed in such a way that they are seen to be seeking not their own but the things of Jesus Christ5. Let them notseek rich banquets but let them receive with thanksgiving what is duly and suitably providedr. We also forbid bishops to burden their subjects with taxes and impositions. But we allow them, for the many needs which sometimes come upon them, if the cause be clear and reasonable, to ask for assistance moderated by charity. For since the apostle says children ought not to lay up for their parents, but parents for their children6, it seems to be far removed from paternal affection if superiors are burdensome to their subjects, when like a shepherd they ought to cherish them in all their needs. Archdeacons or deans should not presume to impose charges or taxes on priests or clerics. Indeed, what has been said above by way of permission about the number of horses may be observed in those places where there are greater resources or revenues, but in poorer places we wish measure so to be observed that the visit of greater personages should not be a burden to the r Let them not ... provided omitted in Cr2 Su ' Seech. 36 D. LXIII (Fr 1, 247). 2 ch. 7 Deaetals I 6 (Fr 2, 51-52); see G. J. Ebers, Das Devolutionsrecht, vomehmhch nach katholischem Kirchenrecht, Stuttgart 1906, 171-178. ' Canon 6 in H. 4 See 1 Th 2, 9; 2 Th 3, 7-8; see also 2 Cor 11,9. 5 See Ph 2,21. 6 2 Cor 12, 14. 214 Conalntni Lateranense III — 1179 gravari, ne sub tali indulgentia illi, qui paucioribus equis uti solebant hactenus, plurimam·1*sibi credant potestatem indultam.1 5.8 Episcopus sib aliquem sine certo titulo, de quo necessaria vitae percipiar, in diaconum' vel presbyterum ordinaverit, tamdiu necessaria s ei subministret, donec in aliqua eia ecclesia convenientia stipendia militiae clericalis assignet; nisi forte talis' qui ordinaturi exstiterit, qui de sua vel paterna hereditate subsidium vitae possit habere.3 6? Reprehensibilis valde consuetudo in quibusdam partibus inolevit, uts fratres et coepiscopi nostri seu etiam archidiaconi, quosh appellaturos io in causis suis existimant, nulla penitus admonitione praemissa, suspen­ sionis vel’ excommunicationis in eos ferant sententiam. Alii etiam, dum superioris sententiam et disciplinam canonicam reformidant, sine ullo gravamine appellationem obiciunt et ad defensionem iniquitatis usurpant, quod ad subsidiumk innocentium dignoscitur institutum. Quocirca ne is vel praelati valeant sine causa gravare subiectos vel subditi pro sua voluntate sub appellationis obtentu correctionem valeant eludere prae­ latorum, praesenti decreto statuimus, ut nec praelati, nisi canonica commonitione praemissa, suspensionis vel excommunicationis senten­ tiam proferant in subiectos, nisi forte talis sit culpa, quae ipso genere suo 2o excommunicationis1 poenam inducat; nec subiecti contra disciplinam ecclesiasticam ante ingressum causae in vocem appellationis prorumpant"1. Si vero quisquam pro sua necessitate crediderit appellandum, competens ei ad prosequendam appellationem terminus praefigatur, infra quem, si forte prosequi" neglexerit, libere tunc episcopus sua auctoritate utatur. 25 Si autem in quocumque negotio aliquis appellaverit et eo qui appellatus fuerit veniente, qui appellaverit venire neglexerit, si proprium quid habuit0, competentem ei? recompensationem faciat expensarum, ut hoc saltem timore perterritusq, in gravamen alterius non facile quis appellet. Praecipue vero in locis' religiosis hoc volumus observari, ne monachi 30 sive quicumque religiosi, cum pro aliquo excessu fuerint corrigendi, contra regularem praelati sui et capituli disciplinam appellare praesumant, sed humiliter ac devote suscipiant, quod pro salute sua utiliteri eis fuerit iniunctum' ,5 7.4 Cum in ecclesiae corpore omnia debeant ex caritate tractari et quod « gratis receptum est gratis" impendi, horribile nimis est, quod in quibus* d 8 1 « o ' pluriutn H b praeterea si episcopus H c diaconem H eidem in- aliqua H ' sit aid. H f ordinatus H cum aid, H h quosdam H > seu H t praesidium H suspensionis vd excommunicationis r. m crumpant Η n persequi Cr3 Su habuerit H p illi H q deterritus H ' om. v.l.Rjn s ow. H sua sciant iis iniunctum v.l. Rm “ debeat «U H 1 c. 6 X. III 39 (Fr 2, 623); cf. etiam c. 3 D. XCIV (Fr 1,331) et c. 8 C. X q. 3 (Fr 1, 625-626) ; G. Schreiber, Kuril und Kloster im 12. Jahrbundert, Stuttgart 1910,1 226, 242; II 171-173, 176. 1 C. 5, Π in H. 1 c. 4 Ύ. III 5 (Fr 2, 465); cf. conc. Chalc. c. 6 (cf. supra p. 90>). ‘ C. 12 m H. » c. 26 X. Π 28 (Fr 2, 418-419). · C. 4 in H. Third Lateran Council— 1179 ♦ 214 humbler, lest by such a grant those who were accustomed to use fewer horses should think that the widest powers have been granted to them.’ 5.* ’ If a bishop ordains someone as deacon or priest without a definite title from which he may draw the necessities of life, let the bishop provide him with what he needs until he shall assign him the suitable wages of clerical service in some church, unless it happens that the person ordained is in such a position that he can find the support of life from his own or family inheritance? 6? A most reprehensible custom has become established in certain places whereby our brethren and fellow bishops and even archdeacons have passed sentence of excommunication or suspension, without any previous admonition, on those who they think will lodge an appeal. Others too, while they fear the sentence and canonical discipline of a superior, lodge an appeal without any real grounds and thus make use of a means ordained for the help of the innocent as a defence of their own wrongdoing. Therefore to prevent prelates burdening their own subjects without reason, or subjects at their will being able to escape the correction of prelates under cover of an appeal, we lay down by this present decree that prelates should not pass sentence of suspension or excommunication without a previous canonical warning, unless the fault is such that by its nature it incurs the penalty of excommunication12*4,and that subjects should not recklessly have recourse to an appeal, contrary to ecclesiastical discipline, before the introduction of their case. But if anyone believes that because of his own need he should make an appeal, let a proper limit be fixed for his making it, and if it happens that he fails to do so within this limit, let the bishop freely use his own authority. If in any business someone makes an appeal, but fails to appear when the defendant has arrived, let him make a proper repayment of the defendant’s expenses, if he is in a position to do so; in this way, at least by fear, a person may be deterred from lightly making an appeal to the injury of another. But we wish that in religious houses especially this should be observed, namely that monks or other religious, when they are to be corrected for any fault, should not presume to appeal against the regular discipline of their superior or chapter, but they should humbly and devoutly submit to what is usefully enjoined them for their salvation? 7? Since in the body of the church everything should be treated with a spirit of charity, and what has been freely received should be freely given, it is utterly suspension or excommunication variant reading in Rm, H 1 ch. 6 Decretals III 39 (Fr 2, 623); see also ch. 3 D. XCIV (Fr 1,331) and ch. 8 C. X q. 3 (Fr 1, 625-626); G. Schreiber, Kurie tmd Kloster im 12. Jahrhundert, Stuttgart 1910, I 226, 242; II 171-173, 176. 2 Canon 5, II in H. ’ ch. 4 Decretals III 5 (Fr 2, 465); see council of Chalcedon, canon 6 (see above p. 90). 4 Canon 12 in H. ’ ch. 26 Decretals II 28 (Fr 2, 418-419). 6 Canon 4 in H. 215 Concilium Latcranenic III — 1179 dam ecclesiis locum venalitas perhibetur habere ita, ut pro episcopis vel abbatibus seu* quibuscumque personis ecclesiasticis ponendis in sede seu introducendis presbyteris in ecclesiam necnon pro sepulturis et exsequiis mortuorum et benedictionibus nubentium seu aliis sacramentis6 aliquid exigaturi, et ille qui indiget non possit ista percipere, nisi manum implere s curaverit largitoris. Putantd plures ex hoc sibi licere, quia legem moris' de longa invaluisse consuetudine arbitrantur, non satis, quia cupiditate caecati sunt, attendentes, quod tanto graviora sunt crimina quanto diutius animam infelicem tenuerint alligatam. Ne igitur hoc de cetero fiat et vel pro personis ecclesiasticis deducendis ad sedem vel sacerdotibus 10 instituendis aut mortuis sepeliendis seu etiam nubentibus benedicendis seu etiam* aliis sacramentis aliquid exigatur, districtius inhibemus. Si quis autem contra hoc venire praesumpserit, portionem cum Giezi1 se noverit habiturum, cuius factum turpis muneris exactione imitatur2. Prohibemus insuper, ne novi census ab episcopis vel abbatibus aliisve 15 praelatis imponantur ecclesiis nec veteres augeantur nec partem redituum suis usibus appropriate praesumant, sed libertates, quas® sibi maiores desiderant conservari, minoribus quoque suis bona voluntate conser­ vent. Si quis autem aliter egerit, irritum quod fecerit habeatur.3 8.4 Nulla ecclesiastica ministeria seu etiam beneficia vel ecclesiae alicui 20 tribuantur seu promittantur antequam vacent, ne desiderare quis mortem proximi0 videatur, in cuius locum et beneficium se crediderit* successu­ rum. Cum enim id etiam in ipsis gentilium legibus inveniatur prohibitum1*, turpe nimis est et divini plenum animadversione iudicii, si locum in Dei ecclesia futurae successionis exspectatio habeat, quam etiam damnare1 ipsi 25 gentiles homines curaverunt. Cum vero praebendas ecclesiasticas111 seu quaelibet officia in aliqua ecclesia vacare contigerit vel etiam si modo vacant, non diu maneant in suspenso, sed infra sex menses personis, quae digne administrare valeant, conferantur. Si autem episcopus, ubin ad eum” spectaverit0, conferre distulerit, per capitulum ordinetur. Quod si 30 ad capitulum electio pertinuerit et infra praedictumP terminum*! hoc non fecerit, episcopus hoc secundum Deum cum virorum religiosorum con­ silio exsequatur aut, si omnes forte neglexerint, metropolitanus de ipsis secundum Deum absque illorum contradictione disponat.5 9.® Cum et plantare sacram religionem et plantatam fovere modis 35 omnibus debeamus, numquam hoc melius exsequemur', quam si nutrire3 quae recta sunt et corrigere1 quae profectum veritatis* impediunt, a pro aid. H b ecclesiasticis add. H c requiratur H d autem add. H e moris con. Cr3 (et pestea Hrd) mortis nil. f ont. H g libertatem quam /7 h $ui pj i Credidit Cr3 Su k inhibitum H 1 condemnare H m ecclesias Η n ad quem H o sine rationabili causa add. H P praescriptum H A similiter add. H r exsequimur H » ea add. H t virtutis H ‘ Cf. 4 Rg 5,20-27. « c. 9 X. V 3 (Fr 2,751); cf. etiam c 100 C. I q. 1 (Fr 1,398). ’ c. 7 X. ΙΠ 39 (Fr 2,623). « G 5,1 in H. * c. 2 X. ΙΠ 8 (Fr 2, 488); cf. G. J. Ebers, Das Devolutionsncbt, scrntirntlich nacb kaiboliscbem Kirtbenncbt, Stuttgart 1906,171-178. · C 8 in H. Third Lateran Council— ! 179 * 215 disgraceful that in certain churches trafficking is said to have a place, so that a charge is made for the enthroning of bishops, abbots or ecclesiastical persons, for the installation of priests in a church, for burials and funerals, for the blessing of weddings or for other sacraments, and that he who needs them cannot gain them unless he first makes an offering to the person who bestows them. Some think that this is permitted in the belief that long standing custom has given it the force of law. Such people, blinded by avarice, are not aware that the longer an unhappy soul is bound by crimes the graver they are. Therefore, so that this may not be done in the future, we severely forbid that anything be demanded for the enthronement of ecclesiastical persons or the institution of priests, for burying the dead as well as for blessing marriages or for any other sacrament. But if anyone presumes to act against this, let him know that he will have his lot with Giezi1, whose action he imitates by his demand of a disgraceful present2. Moreover we forbid bishops, abbots or other prelates to impose upon churches new dues, increase the old or presume to appropriate to their own use part of the revenues, but let them readily preserve for their subjects those liberties which superiors wish to be preserved for themselves. If anyone acts otherwise, his action is to be held invalid.3 8.4 Let no ecclesiastical ministries or even benefices or churches be assigned or promised to anyone before they are vacant, so that nobody may seem to wish for the death of his neighbour to whose position or benefice he believes himself to be the successor. For since we find this forbidden even in the laws of the pagans themselves, it is utterly disgraceful and calls for the punishment of God’s judgment if the hope of future succession should have any place in God’s church, when even pagans have taken care to condemn it. But whenever eccle­ siastical prebends or any offices happen to become vacant in a church, or are even now vacant, let them no longer remain unassigned and let them be con­ ferred within six months on persons who are able to administer them worthily. If the bishop, when it concerns him, delays to make the appointment, let it be done by the chapter; but if the election belongs to the chapter and it does not make the appointment within the prescribed time, let the bishop proceed according to God’s will, with the advice of religious men; or if by chance all fail to do so, let the metropolitan dispose of these matters without opposition from them and in accordance with God’s will.5 9.6 Since we ought both to plant holy religion and in every way to cherish it when planted, we shall never fulfil this better than if we take care to nourish 1 See 4 Kg 5,20-27. 2 ch. 9 Decretals V 3 (Fr 2, 751); sec also ch. 100 C. I q. 1 (Fr 1,398). ’ ch. 7 Decretals Ill 39 (Fr 2, 623). 4 Canon 5, I in H. ’ ch. 2 Deaetals HI 8 (Fr 2, 488); see G. J. Ebers, Das Devolutionsrecht, vomehmlich nach katholischem Kirchenrecht, Stuttgart 1906, 171-178. 6 Canon 8 in H. 216 s jo is 20 25 so S5 commissa nobis* auctoritate curemus. Fratrum autem et coepiscopurum nostrorum vehementi conquestione competimus, quod fratres Templi et Hospitalis1*, alii quoque religiosae professionis, indulta sibi ab apostolica sede excedentes privilegia, contra episcopalem auctoritatem multa praesumunt, quae et scandalum generant* in populo Dei et grave pariunt periculum animarum1. Proponunt*1 enim quod ecclesias recipiant de manibus laicorum, excommunicatos et interdictos ad ecclesiastica sacra­ menta et sepulturam admittant, ine ecclesiis suis praeter eorum con­ scientiam* et instituant et amoveant sacerdotes, et fratribus eorum ad eleemosynas quaerendas euntibus, cum indultum sit eis ut in adventu eorum semel in anno ecclesiae aperiantur atque in eis divina celebrentur officia, plures ex eis de una sives diversis domibus ad locum interdictum saepius accedentes, indulgentia privilegiorum1* in celebrandis officiis' abutuntur et tunc mortuos apud praedictas1* ecclesias sepelire praesumunt. Occasione quoque fraternitatum, quas in pluribus locis faciunt, robur episcopalis auctoritatis enervant, dum contra eorum sententiam sub aliquorum privilegiorum obtentu munire cunctos intendunt, qui ad eorum fraternitatem volunt accedere et se conferre*. In his11*, quia non tam de maiorum conscientia vel consilio quam de minorum indiscretione11 quorundam0 exceditur, et removenda ea in quibus excedunt et quae dubie­ tatem? faciunt declaranda, decrevimus*’. Ecclesias sane et decimas de manu laicorum, sine consensu episcoporum, tam illos quam' quoscumque alios religiosos recipere prohibemus, dimissis etiam quas* contra tenorem istum moderno* tempore receperunt. Excommunicatos et nominatim interdictos tam ab illis quam ab omnibus aliis, iuxta episcoporum senten­ tiam statuimus evitandos. In ecclesiis suis, quae ad eos pleno iure non pertinent, instituendos presbyteros episcopis praesentent*1, ut eis quidem de plebis cura respondeant, ipsis vero pro rebus temporalibus rationem exhibeant competentem; institutos autem, episcopis inconsultis, non audeant removere. Si vero Templarii sive Hospitalarii ad ecclesiam interdictam’ venerint, non nisi semel in anno ad ecclesiasticum admittan­ tur officium nec tunc ibi corpora sepeliant defunctorum^. De fraterni­ tatibus* hoc statuimus? ut, si non se praedictis fratribus omnino reddi­ derint sed in suis proprietatibus duxerint* remanendum, propter hoc ab episcoporum sententia nullatenus eximantur, sed potestatem suam in eos fl e h 1 40 Concilium Lateranense /// — Il79 o • T w y add. H et add. H c faciunt H d proposuerunt H cunctis add. H f conscientias H g de add. H nostrorum add. H i et sepeliendis mortuis add. H k interdictas H volunt. .. conferre] voluerint se conferre H m autem add. H o discretione H om. H P dubitati • ( · -*!· H q decernimus H r etiam add. H quascumque H t aliquo r. /. Rm ° repraesentent H ecclesiam interdictam v. L Rm ecclesiasticum interdictum relL interdictorum r. /. Rm x confratribus p. L Rm autem add. H constituimus H * omnino add. v. I. Rm a 1 Cf. inter alia G. Bottarelli, Storia politica e militare del sovran» ordine ...di Malta, I Milano 19401 69a Third Ljieran Council— IJ79 * 216 what is right and to correct what stands in the way of the progress of truth by means of the authority entrusted to usa. Now we have learnt from the strongly worded complaints of our brethren and fellow bishops that the Templars and Hospitallers, and other professed religious, exceeding the privileges granted them by the apostolic see have often disregarded episcopal authority, causing scandal to the people of God and grave danger to souls’. We are told that they receive churches from the hands of lay persons; that they admit those under excommunication and interdict to the sacraments of the church and to burial; that in their churches they appoint and remove priests without the knowledge of the bishop; that when the brothers go to seek alms, and it is granted that the churches should be open on their arrival once a year and the divine services should be celebrated in them, several of them from one or more houses often go to a place under interdict and abuse the privileges granted11 to them by holding divine service, and then presume to bury the dead in the said churches. On the occasion also of the brotherhoods which they establish in many places, they weaken the bishops’ authority, for contrary to their decision and under cover of some privileges they seek to defend all who wish to approach and join their brotherhood. In these matters, because the faults arise not so much with the knowledge or advice of the superiors as from the indiscretion of some of the sub ects, we have decreed that abuses should be removed and doubtful points sett ed. We absolutely forbid that these orders and all other religious should receive churches and tithes from the hands of lay persons, and we even order them to put away what they have recently received contrary to this decree. We declare that those who are excommunicated, or interdicted by name, must be avoided by them and all others according to the sentence of the bishop. In churches which do not belong to them by full right, let them present to the bishops the priests to be instituted, so that while they are answerable to the bishops for the care of the people, they may give to their own members a proper account of temporal matters. Let them not presume to remove those priests who have been appointed without first consulting the bishops. If the Templars or Hospitallers come to a church which is under an interdict, let them be allowed to hold the services of the church only once a year and let them not bury there the bodies of the dead. With regard to the brotherhoods we declare as follows: if any do not give themselves entirely to the said brothers but decide to keep their possessions, they are in no way on this account exempt from the sentence of the bishops, but the bishops may exercise their power over them as over other 1 by God added in H h by us added in H 1 See among others G. Bottarelli, Storia politica e militare del sovrano ordine ... di Malta, I Milan 1940, 69; M. Barber, The Trial of the Templars, Cambridge 1978, 12. 217 Concilium Lateranense 111—1179 sicut in alios parochianos suos exerceant, cum pro suis excessibus fuerint corrigendi. Quod autem de praedictis fratribus dictum est, de* aliis quo­ que religiosis, qui praesumptione sua episcoporum iura praeripiunt et contra canonicas eorum sententias et tenorem privilegiorum nostrorum venire praesumunt, praecipimus observari. Si autem contra hoc institutum venerint, et ecclesiae in quibus ista praesumpserint subiaceant interdicto, et quod egerint irritum6 habeatur.1 10.2 Monachi non pretio recipiantur in monasterio, non peculium permittantur habere, non singuli per villas et oppida seu adc quascumque parochiales ponantur ecclesias, sed in maiori conventu aut cum aliquibus io fratribus maneant, nec soli inter saeculares homines spiritualium hostium conflictionem4 exspectent, Salomone dicente : Vae soli, quia si ceciderit non habet sublevante^. Si quis autem exactus pro sua receptione aliquid dederit, ad sacros ordines non ascendat; is autem qui acceperit^, officii sui privationeS mulctetur. Sih vero peculium habuerit, nisi ei ab abbate pro iniuncta 15 fuerit administratione permissum, a1 co till* unione removeatur altaris, et qui in extremis cum peculio inventus fueritk, nec oblatio pro eo fiat nec inter fratres recipiat1 sepulturam. Quod etiam de diversis"1 religiosis praecipimus observari. Abbas etiam" qui ista diligenter non curaverit, officii sui iacturam se noverit incursurum. Prioratus quoque sive° oboe­ 20 dientiae pretii datione nulli tradantur, alioqui et dantes et accipientes? a ministerio fiant ecclesiastico alieni. Priores vero^, cum in conventualibus ecclesiis1 fuerint constituti, nisi pro manifesta causa et rationabili non mutentur, videlicet si fuerint dilapidatores nec3 continenter3 vixerint aut aliquid tale egerint, pro quo amovendi merito videantur, aut si etiam 25 pro necessitate maioris officii de consilio* fratrum fuerint transferendi.4 11? Clerici in sacris ordinibus constituti, qui mulierculas suasc in domibus suisu incontinentiae nota tenuerint, aut obiciant eas et continen­ ter vivant, aut ab officio et beneficio ecclesiastico fiant alieni. Quicumquev incontinentia illa, quae contra naturam est, propter quam venit ira Dei in 30 filios diffidentiae* et quinque civitates igne consumpsit7, deprehensi fuerint laborare, si clerici fuerint eiciantur a clero velw ad poenitentiam agendam in monasteriis detrudantur3*, si laici excommunicationi subdantur et a coetu fidelium fiant prorsus? alieni.8 Monasteria praeterea sanctimoniab et vacuum add. H c om. H d conflictum H e Qon est qui sublevet eum f. /. Rm ' receperit H is vero qui eum receperit f. /. Rm g suspensione f. /. Rm b qui H 1 de^Cr2 Sm k et digne non peni tuerie add. H 1 aedpiat H m universis f. /. Rm, Η n autem Η ° seu Η P redpientes H 9 autem 7/ f per electionem capitulorum suorum canonice add. v. /. Rm 5 si incontinenter H 1 consensu f. /. Rm u sub add. H v autem add. H w et H x retrudantur H J penitus H a ab // c. 3 X. V 33 (Fr 2, 849-850); cf. G. Schreiber, Kvrù und Kloster im 12. Jabrbunderi, Stutt­ gart 1910,1 294; II15, 67,116, 354. * C. 9 in H. 3 Ec 4,10. 1 4 c. 2 X. m 35 (Fr 2,596-597). * G 10 in H. · Eph 5, 6. 7 Cf. Gn 19, 24-25. • c. 4 AT. V 31 (Fr 2,836); cf. ctiam c. 13 G ΧΧΧΠ q. 7 (Fr 1,1143). 35 40 Third Lateran Council — /179 * 217 parishioners whenever they are to be corrected for their faults. What has been said about the said brothers, we declare shall be observed with regard to other religious who presume to claim for themselves the rights of bishops and dare to violate their canonical decisions and the tenor of our privileges. If they do not observe this decree, let the churches in which they dare so to act be placed under an interdict, and let what they do be considered void.1 10? Monks are not to be received in a monastery for money nor are they allowed money of their own. They are not to be stationed individually in towns or cities or parish churches, but they are to remain in larger communities or with some of their brethren, nor are they to await alone among people of the world the attack of their spiritual foes, since Solomon says, Woe to him who is alone when he fallsand has not another to lift him np\ If anyone when demanded gives something for his reception, let him not proceed to sacred orders and let the one who has received him be punished by loss of his office. If he has money in his possession, unless it has been granted him by the abbot for a specific purpose, let him be removed from the communion of the altar, and any one who is found at his death with money in his possession1* is not to receive burial among his brethren and mass is not to be offered for him. We order that this is also to be observed with regard to other religious. Let the abbot who does not exercise care in such matters know that he will incur the loss of his office. Neither priories nor obediences are to be handed over to anyone for a sum of money ; otherwise both giver and receiver are to be deprived of ministry in the church. Priors, when they have been appointed to conventual churches, are not to be changed except for a clear and reasonable cause, for instance if they are wastrels or live immoral lives or have committed an offence for which they clearly should be removed, or if on account of the demands of higher office they should be transferred on the advice of their brethren.4 11 ? Clerics in holy orders, who in open concubinage keep their mistresses in their houses, should either cast them out and live continently or be deprived of ecclesiastical office and benefice. Let all who are found guilty of that unnatural vice for which the wrath of God came down upon the sons of disobedience6 and destroyed the five cities with fire7, if they are clerics be expelled from the clergy or confined in monasteries to do penance; if they are laymen they are to incur excommunication and be completely separated from the society of the faithful? If any cleric without clear and necessary cause presumes to frequent convents of k and has not repented in a fitting manner added in H 1 ch. 3 Deaetals V 33 (Fr 2, 849-850); see G. Schreiber, Karie and Kloster im 12. Jahrhundert, Stuttgart 1910, I 294; II 15, 67, 116, 354. 2 Canon 9 in H. 3 Ec 4, 10. * ch. 2 Decretals III 35 (Fr 2, 596-597). 5 Canon 10 in H. 6 Eph 5, 6. 7 See Gn 19, 24-25. ■ ch. 4 Decretals V 31 (Fr 2, 836); see also ch. 13 C. XXXII q. 7 (Fr I, 1143). 218 5 10 15 Concilium Latcrjnenic 111 — 1179 lium si quisquam clericus sine manifesta et necessaria causa frequentare praesumpserit, per episcopum arceatur, et si non destiterit a beneficio ecclesiastico reddatur immunis.1* 12? Clerici in subdiaconatu et supra et in minoribus quoque ordinibus, si stipendiis ecclesiasticis sustentantur1, coram iudice saeculari advocati in negotiisb fieri non praesumant, nisi propriam vel ecclesiae suae causam fuerint prosecuti aut pro miserabilibus forte personis, quae proprias causas administrare non possunt3* . Sed nec procurationes0 villarum aut iurisdictiones etiam saeculares sub aliquibus principibus veld saecularibus viris, ut iustitiarii eorum fiant, clericorum quisquam assumere' prae­ sumat. Si quis adversus hocf tentaverit, quoniam* contra doctrinam Apostoli esth dicentis: Nemo militans Deo implicat se negotiis saecularibus1, eth saeculariter agit, ab ecclesiastico fiat ministerio alienus, pro eo quod, officio clericali neglecto, fluctibus saeculi, ut potentibus saeculi11 placeat, se immergit. Districtius autem decrevimus1 puniendum, si religiosorum quisquam aliquid praedictorum audeat1* attentare.5 * 13. Quia nonnulli, modum avaritiae non ponentes1, dignitates diver­ sas”1 ecclesiasticas et plures ecclesias parochiales contra sacrorum canonum instituta nituntur adquirere ita ut, cum unum officium vix implere suffi­ ciant, stipendia sibi vindicent plurimorum, ne id de cetero fiat, districtius inhibemus. Cum igitur” ecclesia vel ecclesiasticum ministerium committi debuerit, talis ad hoc persona quaeratur, quae residere in loco et curam eius per seipsum0 valeat exercere. Quod si aliter fuerit actum, et qui receperit, quod contra sacrosP canones accepit*’, amittat, et qui dederit, largiendi potestate privetur.7 ® Quia in tantum iam quorumdam processit ambitio, ut non duas 14. vel tres sed sex aut plures ecclesias perhibeantur habere', nec duabus debitam possint provisionem impendere, per fratres et coepiscopos nostros carissimos*1 emendari1 praecipimus et de multitudine' canonibus inimica, quae dissolutionis materiam et vagationis inducit et certum con­ tinet periculum animarum eorum, qui ecclesiis digne11 valeant deservire, volumus11 ecclesiasticis11 beneficiis11 indigentiam sublevari9. Praeterea10, quia in tantum quorumdam laicorum processit audacia, ut episcoporum auctoritate neglecta clericos instituant in ecclesiis et removeant etiam cum voluerint, possessiones quoque atque alia bona ecclesiastica pro sua plerumque voluntate distribuant, et tam ecclesias ipsash quam earum 1 c c 40 i ° 5 sustententur Rm-Sfti h saccularibus add. H saccularibus alias forensibus add. v. I. Rjn procuratores v. /. Rmt quam ER·Msi supra ad advocati minus recte ponunt d et H exercere f. /. Rmt H f quis autem contra hoc venire H g quia H h Om. H decernimus H k aUsus fUCrit h 1 et add. H ™ om.Cr2 Su n Vcl add. H seipsam H P sanctos Bn-Msi q acceperit H r cum add. H hoc emqpdari H t praebendarum add. Rm-Msi 1 3 • • c. 8 XIII 1 (Fr 2, 450); cf. inter alia conc, Lat. Π c. 6-8 (v. supra p. 198). C. llinH. 3 c. 1 X. I 37 (Fr 2,210). ‘2Tm2,4. » c. 4 X. III 50 (Fr 2, 658). C. 14,1 in H. 7 c. 3 X. ΠΙ 4 (Fr 2,460); cf. etiam c. 2 D. LXX (Fr 1, 257). C.14, IlinH. · c. 5 X. III 5 (Fr 2,465). 19 G 16,ΠιηΗ. Third Lateran Council— 1179 * 218 nuns, let the bishop keep him away; and if he does not scop, let him be ineligible for an ecclesiastical benefice.’ 12? Clerics in the subdiaconate and above and also those in minor orders, if they are supported by ecclesiastical revenues, should not presume to become advocates in legal matters before a secular judge, unless they happen to be defending their own case or that of their church, or acting on behalf of the helpless who cannot conduct their own cases3. Let clerics not presume to take upon themselves the management of towns or even secular jurisdiction under princes or seculars so as to become their ministers of justice. If anyone dares to act contrary to this decree, and so contrary to the teaching of the Apostle who says, No soldier of God gets entangled in secular affairs45,and acts as a man of this world, let him be deprived of ecclesiastical ministry, on the grounds that neglecting his duty as a cleric he plunges into the waves of this world to please its princes. We decree in the strictest terms that any religious who presumes to attempt any of the above-mentioned things should be punished.’ 13.6 Because some, setting no limit to their avarice, strive to obtain several ecclesiastical dignities and several parish churches contrary to the decrees of the holy canons, so that though they are scarcely able to fulfil one office sufficiently they claim the revenues of very many, we strictly forbid this for the future. Therefore when it is necessary to entrust a church or ecclesiastical ministry to anyone, the person sought for this office should be of such a kind that he is able to reside in the place and exercise his care for it himself. If the contrary is done, both he who receives it is to be deprived of it, because he has received it contrary to the sacred canons, and he who gave it is to lose his power of bestowing it.7 14.s Because the ambition of some has now gone to such lengths that they are said to hold not two or three but six or more churches, and since they cannot devote the proper care to two, we order, through our brethren and most dear fellow bishops, that this be corrected; and with regard to this pluralism, so contrary to the canons, and which gives rise to loose conduct and instability, and causes definite danger to the souls of those who are able to serve the churches worthily, it is our wish to relieve their want by ecclesiastical benefices9. Further10, since some of the laity have become so bold that disregarding the authority of bishops they appoint clerics to churches and even remove them when they wish, and distribute the property and other goods of the church for the most part according to their own wishes, and even dare to burden the 1 ch. 8 Decretals III 1 (Fr 2, 450); see among others Lateran council II, canons 6-8 (see above p. 198). 5 Canon 11 in H. 3 ch. 1 Decretals I 37 (Fr 2, 210). 4 2 Tm 2, 4. 5 ch. 4 Decretals III 50 (Fr 2, 658). 6 Canon 14,1 in H. 7 ch. 3 Decretals III 4 (Fr 2, 460); see also ch. 2 D. LXX (Fr 1, 257). 8 Canon 14, II in H. 9 ch. 5 Decretals III 5 (Fr 2, 465). 10 Canon 16, II in H. 219 Concilium Lateranense III— 1179 homines talliis ec exactionibus praesumant gravare, eos qui amodo ista commiserint1, anathemate decernimus feriendos. Presbyter autem sive clericus, qui ecclesiam per laicosb sine proprii episcopi auctoritate rece­ perit tenendamc, communione privetur, et si perstiterit, a ministerio ecclesiastico et ordine deponatur.1 Sane quia laici quidam ecclesiasticas personas et ipsos etiam episcopos suo iudicio stare compellunt, eos qui de cetero id praesumpserint, a communione fidelium decernimus segre­ gandos. Prohibemus etiam3 ne laici, decimas cum animarum suarum peri­ culo detinentes', in alios laicos possint aliquo modof transferre. Si quis vero receperit et ecclesiae non tradiderit5, Christiana sepultura privetur.* 15.3 Cum in officiis caritatis illis primoh teneamur obnoxii, a quibus nos beneficium cognoscimus accepisse1, e11 contrario11 ecclesiastici' qui­ dam clerici, cum ab ecclesiis suis multa bona1 perceperint, bona per ecclesiasm adquisita in alios usus' praesumunt transferre, hoc igitur quia et antiquis canonibus constat inhibitum, nos etiam nihilominus inhibemus11; indemnitati itaque' ecclesiarum providere volentes, sive intestati decesserint sive aliis conferre voluerint, penes ecclesias0 eadem bona praecipimus remanere1. Praeterea, quoniam quidam in quibusdam par­ tibus sub pretio statuuntur, qui decani vocantur, et pro certa pecuniae quantitate episcopalem iurisdictionem exercent, praesenti decreto statuimus ut qui de cetero id praesumpserit, officio suo privetur et episco­ pus conferendi hoc officium potestatem amittat.5 16.6 Cum in cunctis ecclesiis quod pluribus et senioribusP fratribus visum fuerit, incunctanter debeat observari, grave nimis et reprehensione est dignum1!, quod quarumdam ecclesiarum' pauci, quandoque non tam de ratione quam de propria voluntate, ordinationem multoties’ impe­ diunt et ordinationem ecclesiasticam procedere non permittunt. Quocirca praesenti decreto statuimus, ut nisi a paucioribus et inferioribus aliquid rationabile fuerit ostensum', appellatione remota, semper praevaleat et suum consequatur effectum, quod a maiori et seniori*3 parte capituli’ fuerit constitutum. Nec nostram constiturionem impediat, si forte aliquis ad conservandam ecclesiae suae consuetudinem iuramento se dicat adstrictum; non enim dicenda sunt iuramenta sed potius periuria, quae a c f h 1 n q s t u praesumpserint H b sive patronatus obtentu sive alio quocumque modo add. H om. H d insuper H c retinentes Cr2 Su sine sui episcopi consensu add. H g reddiderit p. 1. Rmt H loco add. H * recepisse H k am. Cr2 Su econtra H beneficia H m ecclesiam H et add. Η o ecclesiam Cr2 Su P sanioribus H dignissimum H r per quasdam ecclesias p. I. R/n, H multorum p. /. Rnt multorum et p rudendorum H. rationabiliter (rationabile H) obiectum fuerit et ostensum p. I. Rjn, H saniori p. I. Rm v concilii p. /. Rm consilii H 1 C. 4 X ni 38 (Fr 2,610); cf. edam c. 20 G XVI q. 7 (Fr 1, 806). 2 Prohibemus ... privetur: c. 19 X. m 30 (Fr 2, 562). » C. 13 in H. 1 c. 7 X. ΙΠ 26 (Fr 2,540). ‘ c. 1 X V 4 (Fr 2,767-768). · C. 7 in H s 10 u 20 25 30 35 40 Third Lateran Council — H79 * 219 churches themselves and their people with taxes and impositions, we decree that those who from now on arc guilty of such conduct are to be punished by anathema. Priests or clerics who receive the charge of a church from the hands of lay persons12’, without the authority of their own bishop, are to be deprived of communion; and if they persist, they are to be deposed from the ecclesiastical ministry and order.' We firmly decree that because some of the laity force ecclesiastics and even bishops to come before their courts, those who presume to do so in the future arc to be separated from the communion of the faithful. Further we forbid lay persons, who hold tithes to the danger of their souls, to transfer them in any way* to other lay persons. If anyone receives them and docs not hand them over to the church, let him be deprived of Christian burial? 15.3 Although in duties of charity we are especially under obligation to those from whom wc know we have received a gift, on the contrary certain clerics, after receiving many goods from their churches, have presumed to transfer these goods to other uses. We forbid this, knowing that it is also forbidden by ancient canons. Therefore, as we wish to prevent damage to the churches, we order that such goods should remain under the control of the churches4, whether the clerics die intestate or wish to bestow them upon others. Besides, since in certain places certain persons called deans are appointed for a fee and exercise episcopal jurisdiction for a sum of money, by the present decree we declare that those who in future presume to do this should be deprived of their office and the bishop shall lose the power of conferring this office.5 16.6 Since in every church what is approved by the greater and seniorp part of the brethren should unhesitatingly be observed, it is a very serious and blameworthy matter that in certain churches a few persons, sometimes not so much for a good reason as for their own will, frequently prevent an election and do not allow the ecclesiastical appointment to go forward. Therefore we declare by the present decree that unless some reasonable objection is shown by the smaller and junior party, apart from an appeal, whatever is determined by the greater and senior11 part of the chapter should always prevail and should be put into effect. Nor let it stand in the way of our decree if someone perchance says that he is under oath to preserve the custom of his church. For this is not to be called an oath but rather perjury, which is opposed to the advantage of the b whether under cover of patronage or in any other way added in H ' without the consent of their bishop added in H p sounder H u sounder variant reading in Rm 1 2 4 6 ch. 4 Decretals III 38 (Fr 2, 610); see also ch. 20 C. XVI q. 7 (Fr 1, 806). Further we... burial: ch. 19 Decretals III 30 (Fr 2, 562). 3 Canon 13 in H. ch. 7 Decretals III 26 (Fr 2, 540). 5 ch. 1 Decretals V 4 (Fr 2, 767-768). Canon 7 in H. 220 5 io is so 25 μ Concilium L-tlcranente /II — 1179 contra utilitatem ecclesiasticam et sanctorum patrum veniunt instituta. Si quis* autem huiusmodi consuetudines, quae nec ratione iuvantur nec sacris congruunt institutis, iurareb praesumpserit, donec congruam0 egerit poenitentiam, a Dominici corporis perceptione fiat0 alienus.1 17.2 Quoniam in quibusdam locis ecclesiarum fundatores aut heredes eorum, potestate in qua eos ecclesia hucusque sustinuit, abutuntur et, cum in ecclesia Dei unus debeat esse qui praesit, ipsi plures sine respectu sublectionis eligere moliuntur et, cum una ecclesia unius debeat esse rectoris, pro sua defensione plurimos repraesentant, quocirca praesenti decreto statuimus ut, si forte in plures partes fundatorum se vota diffu­ derint', ille praeficiatur ecclesiae, qui maioribus iuvatur meritis et plu­ rium1 eligitur et probatur assensu. Si autem hoc sine scandalo fierté nequiverit, ordinet antistes ecclesiam sicut meliush secundum Deum viderit ordinandam'. Id ipsum etiam faciat, si de iure patronatus quaestio emerserit inter aliquos et cui competat infra tresk menses non fuerit definitum.3* * 18. Quoniam ecclesia Dei et in eis1 quae spectant ad subsidium cor­ poris et in eis* quae ad profectum veniunt"1 animarum, indigentibus sicut pia mater providere tenetur, ne pauperibus, qui parentum opibus iuvari non possunt, legendi et proficiendi opportunitas subtrahatur, per unam­ quamque ecclesiam cathedralem magistro, qui clericos eiusdem ecclesiae et scholares pauperes gratis doceat, competens aliquod beneficium assi­ gnetur", quo docentis necessitas sublevetur et discentibus via pateat ad doctrinam. In aliis quoque restituatur ecclesiis sive° monasteriis, si retroactis temporibus aliquid in eis ad hoc fuerit? deputatum. Pro licentia vero docendi nullus omnino'’ pretium exigat, vel sub obtentu alicuius consuetudinis ab eis* qui docent aliquid quaerat, nec docere quempiam expetita' licentia, qui sit idoneus, interdicat. Qui vero contra hoc venire praesumpserit, a beneficio ecclesiastico fiat alienus. Dignum quidem esse videtur, ut in ecclesia Dei fructum laboris sui non habeat, qui cupiditate animi, dum* vendit* licentiam docendi, ecclesiarum' profectum nititur impedire.5 * quis reilil/d ab aliquis Cr3 Su, om. rtll. b quae nec ratione ... iurare] quae nec ratione iuvantur nec sacris ... iurare v. I. Rm quae 35 ratione iuvantur et sacris . . . irritare omnts c condignam H d exsistat H e diviserint p. I. Rm, H I plurimorum Rm-Mri K esse H b eam add. H « ordinandum Su k quattuor p. I. Rm duos H • his Cr3 Su H m proveniunt H » praebeatur Η o seu H P fuerat H om. Bn-Mri r petita Rm-Mti 40 s dum vendit Rm (dum om. rtll.) divendens Cr3 Su ‘ ecclesiasticum ». /. Rm, H (ct eccl- ton. Hrd) 1 c. 1 XIII11 (Fr 2, 506). »Q16,IinH. ’ c. 3 X. HI 38 (Fr 2,610) ; cf. etiam c. 36 D. LXIU (Fr 1,247) ; cf. G. J. Ebers, Dat Dtvolutionmcbl, porntbmlicb nacb katboliicbtm Kircbenrtcbt, Stuttgart 1906, 171-178. * G17 in H. » c. 1 X. V 5 (Fr 2,768-769); cf. etiam c. 12 D. XXXVII (Fr 1,139); cf. G. Post, A/exan- Third Latcran Council— 1179 * 220 church and the decrees of the holy fathers. If anyone presumes to maintain under oath such customs, which are neither supported by reason nor in accord with the sacred decrees, let him be denied the reception of the body of the Lord until he performs fit penance.1 17? Since in certain places the founders of churches or their heirs abuse the power in which the church has supported them until now, and though there ought to be one superior in the church of God they nevertheless contrive to choose several without regard to subordination, and though there ought to be one rector in each church they nevertheless put forward several in order to protect their own interests; for these reasons we declare by the present decree that if the founders support several candidates, that one should be in charge of the church who is supported by greater merits and is chosen and approved by the consent of the greater number. If this cannot be done without scandal, let the bishop arrange in the manner that he sees best according to the will of God. He should also do this if the question of the right of patronage arises among several persons, and it has not been settled to whom it belongs within threek months? 18? Since the church of God is bound to provide like a mother for those in want, with regard to both the things which concern the support of the body and those which lead to the progress of the soul, therefore, in order that the opportunity of learning to read and progress in study is not withdrawn from poor children who cannot be helped by the support of their parents, in every cathedral church a master is to be assigned some proper benefice so that he may teach the clerics of that church and the poor scholars. Thus the needs of the teacher are to be supplied and the way to knowledge opened for learners. In other churches and monasteries too, if anything in times past has been assigned in them for this purpose, it should be restored. Let no one demand any money for a licence to teach, or under cover of some custom seek anything from teachers, or forbid anyone to teach who is suitable and has sought a licence. Whoever presumes to act against this decree is to be deprived of ecclesiastical benefice. Indeed, it seems only right that in the church of God a person should not have the fruit of his labour if through self-seeking he strives to prevent the progress of the churches by selling the licence to teach? 1 four variant reading in Rm, two in H 1 ch. 1 Decretals III 11 (Fr, 2, 506). 2 *Canon 45 16, I in H. J ch. 3 Decretals III 38 (Fr 2, 610); see also ch. 36 D. LXIII (Fr 1, 247); see GJ. Ebers, Das Dei'olutionsrecht, vomehmlich nach katholischen Kirchenrecht, Stuttgart 1906, 171-178. 4 Canon 17 in H. 5 ch. 1 Decretals \ 5 (Fr 2, 768-769); see also ch. 12 D. XXXVII (Fr 1, 139); see G. Post, Alexander III, the “Licentia docendi” and the Rise of the Universities, Anniversary Essays in Mediaeval History, by Students of C. H. Haskins, Boston — New’ York 1929, 255-257. 221 Concilium Laterwente HI— 1179 19.’ Non minus pro peccato eorum qui faciunt, quam pro illorum detrimento qui sustinent, grave nimis esse dignoscitur, quod in diversis partibus mundi rectores et consules civitatum necnon et alii qui potesta­ tem habere videntur, tot ecclesiis frequenter onera imponunt et* ita gravibus eas crebrisqueb exactionibus premunt, ut deterioris conditionis factum sub eis sacerdotium videatur quam sub Pharaone fuerit2, qui divinae legis notitiam non habebat. Ille quidem, omnibus aliis servituti subiectisc, sacerdotes suos et eorum possessiones in pristina libertate dimisit et de publico eis alimoniam ministravit. Isti vero universa fere onera sua imponunt ecclesiis et tot angariis easd affligunt, ut illud eis, quod leremias deplorat, competere videatur: Princeps provinciarum facta est sub tributo*. Sive quidem fossata sive expeditiones sive quaelibet alia sibi arbitrentur* agenda, de' bonis ecclesiarumf, clericorum et pau­ perum Christi usibus deputatis cuncta volunt fere compilarim lurisdictionem etiam et auctoritatem episcoporum et aliorum praelatorum ita evacuant, ut nihil potestatis eis in suis videatur hominibus remansisse, super quo dolendum est pro ecclesiis; dolendum etiam nihilominus et pro ipsis, quif timorem Dei et ecclesiastici ordinis reverentiam videntur penitus abiecisse. Quocirca sub anathematis districtione severius prohi­ bemus, ne de cetero talia praesumant attentare, nisi episcopus et clerus tantam necessitatem velh utilitatem aspexerint1, ut absquek coactione* ad relevandas communes™ necessitates, ubi laicorum non suppetunt facul­ tates, subsidia per ecclesias existiment conferenda. Si autem consules aut alii de cetero idn praesumpserint" et commoniti desistere forte noluerint, tam ipsi quam eorum fautores excommunicationi se noverint subiacere, nec communioni fidelium reddantur nisi° satisfactionem fecerint com­ petentem.4 20.5 Felicis memoriae papae Innocentii® et Eugenii7 praedecessorum nostrorum vestigiis inhaerentes, detestabiles? nundinas vel ferias, quas vulgo torneamenta vocant, in quibus milites ex condicto venire^ solent et ad ostentationem virium suarum et audaciae temerarier congrediuntur, unde mortes hominum et animarum pericula saepe proveniunt, fieri pro­ hibemus. Quod si quis eorum ibidem mortuus fuerit, quamvis ei po­ scenti venia’ non negetur, ecclesiastica tamen careat sepultura.8 b et crebris H c subactis H d ipsas H e arbitrantur H 1 et add. H g complere s. I. Rm compleri H h et H > inspexerint H k ulla add. Rm-.Msi 1 exactione ο. I. Rm m utilitates vel add. ». I. Rm n ista commiserint H ° donec H p illas add. Rm-Mti q convenire H r temere Rm-Mri * poenitentia H 1 om. H derUI, fie „Licentia docendi" and tie Rite of tie Unnertities, Anniversary Essays in Mediaeval History, by Students of C. H. Haskins, Boston-New York 1929 255-277 1 C. 15 in H. » Cf. Ex 1, 8-12. »Lml,l. 4 c. 4 X. HI 49 (Fr 2, 654-655). * C 19,1 in H. • Cone. Lat. Π, c. 14 (v. supra p.200>). ’ Cf. cone. Remense (1148), c. 12 (Msi 21, 716-717). · c. 1 X. V 13 (Fr 2, 804). s io is 20 25 w 35 40 Third Lateran Council— /179 * 221 19.’ It is recognized as a very serious matter, as regards the sin of those who do it no less than the loss of those who suffer it, that in several parts of the world the governors and officials of cities, and others too who are seen to have power, often impose on churches so many burdens and oppress them with such heavy and frequent impositions, that under them the priesthood seems to be in a worse condition than it was under Pharaoh2, who had no knowledge of the divine law. He indeed, though he reduced all others to slavery, left his priests and their possessions in their ancient freedom, and provided them with support from public funds. But these others impose burdens of nearly every kind upon the churches and afflict them with so many exactions that the lamentation of Jeremiah seems to apply to them, The prince of provinces has become a tributary3. For whenever they think that entrenchments or expeditions or anything else should be made, they wish that almost everything should be seized from the goods assigned to the use of churches, clerics and Christ’s poor. They even so reduce the jurisdiction and authority of bishops and other prelates that these seem to retain no power over their own subjects. But though we must in this matter grieve for the churches, we must grieve none the less for those who seem to have utterly cast aside the fear of God and respect for the ecclesiastical order. Therefore we strictly forbid them under pain of anathema to attempt such acts in future, unless the bishop and clergy see the need or advantage to be so great that they believe that where the means of the laity are insufficient, aid should be given voluntarily by the churches to relieve common needs. But if in future officials or others presume to continue such practices and after warning refuse to stop, let both them and their supporters know that they are excom­ municated, and let them not be restored to the communion of the faithful unless they make due satisfaction.4 20.5 Following the footsteps of our predecessors of happy memory, popes Innocent6 and Eugenius7, we forbid those abominable jousts and fairs, which are commonly called tournaments, in which knights come together by agree­ ment and rashly engage in showing off their physical prowess and daring, and which often result in human deaths and danger to souls. If any of them dies on these occasions, although forgiveness5 is not to be denied him when he requests it, he is to be deprived of a church burial.8 1 penance H ' ■* 6 7 8 Canon 15 in H. 1 See Ex 1, 8-12. 3 Lm 1, 1. ch. 4 Decretals III 49 (Fr 2, 654-655). 5 Canon 19, I in H. Lateran council II, canon 14 (sec above p. 200). See council of Rheims (1148), canon 12 (Msi 21, 716-717). ch. 1 Decretals V 13 (Fr 2, 804). 222 s io is μ 25 μ Concilium Lateranense III — //79 21? Treugas* a quarta feria. post occasum solis usque ad secundam feriam inb ortum solisc et ab adventu Domini usque ad octavas epipha­ niae et a septuagesima usque ad octavas paschae, ab omnibus inviolabiliter observari praecipimus. Si quis autem treugamd frangere tentaverit, post tertiam commonitionem si non satisfecerit, episcopus suus sententiam excommunicationis dictet6 et scriptam vicinis episcopis* annuntiet; episcopus8 autem*1 nullus excommunicatum in communionem suscipiat, itnmo scripto* susceptam sententiam quisque confirmet. Si quis autem hoc violare praesumpserit, ordinis sui periculo subiaceat, et quoniam funiculus triplex nonk facile'1 rumpitur2, praecipimus ut episcopi, solum Dei et salutis1 populi habentes respectum, omni tepiditate"1 seposita, ad pacem firmiter tenendam mutuum sibi consilium et auxilium praestent*1, neque hoc alicuius amore vel odio praetermittant. Quod° si quis inP opere Dei tepidus fuerit inventus, damnum dignitatis suae** incurrat? 22? Innovamus* ut presbyteri monachi clerici conversi peregrini mercatores rustici euntes et redeuntes et in agricultura exsistentes et animalia* quae semina portant ad agrum5, congrua' securitate laetentur5, nec quisquam alicui" novas pedagiorum* exactiones sine auctoritate regum et principum consensu*' statuere aut statutas de novo tenere aut veteres augmentare aliquo modo temere0 praesumat. Si quis autem contra hoc venire' praesumpserit' et commonitus non destiterit, donec satis­ faciat communione careat Christiana? 23? Cum dicat Apostolus8, abundantiorem honorem membris infir­ mioribus deferendum, ecclesiastici’ quidam, quae sua sunt, non quae lesu Christi, quaerentes9, leprosis qui cum sanis habitare non possunt etz ad ecclesiam** cum aliis convenire, ecclesias et coemeteria non permittunt habere nec proprii iuvari ministerio sacerdotis. Quod quia procul a pietate Christiana esse dignoscitur, de benignitate apostolica constituimus, ut ubicumque tot simul sub communi vita fuerint congregati, qui ecclesiam sibi cum coemeterio constituerebb et proprio gaudere valeant presbytero, sine contradictione aliqua permittantur habere. Caveant tamen utcc iniuriosi veteribus ecclesiis de iure parochiali nequaquam exsistant. Quod * autem add. H b post H c in ortum solis om. Cr34Su d treugas H e in eum add. Rm-Shi f suis Cr1 Su 8 quorum Rm-Msi episcoporum H 35 h om. Rm-Msi i scripto con. Rm scriptam omnes k difficile H 1 ad solum Deum et salutem H “» cupiditate alias trepiditate v. I. rei potius glossa in Rm n praebeant H o om. H P hoc add. v. /. Rm, H *1 propriae H r quibus arant et add. r. I. Rm, H » quae ... agrum] seminant r. !. Rm ‘ continua H 40 u alicubi r. I. Rm, H ▼ pedaticorum H w auctoritate et consensu regum et principum r. i. Rm, H 1 fecerit H y econtra H z vel H *» ecclesias H bb construere H cc ne // 1 ’ 4 » 4 C. 19, II in H. * Ec 4,12. Conc. Lat. Π, c. 12 (v. supra p. 199-200); c. 1 A’. I 34 (Fr 2,203). c 2 X. I 34 (Fr 2,203); cf. conc. Lat. II, c. 11 (v. supra p.199). c. 10 X. III 39 (Fr 2,624). ’ C. 18 in H. Cf. 1 Cor 12,22-23. ’ Cf. Ph 2,21. « C. 19, ΙΠ in H. Third Lateran Council— 1179 * 222 21.1 We decree that truces are to be inviolably observed by all from after sunset on Wednesday until sunrise on Monday, and from Advent until the octave of the Epiphany, and from Septuagesima until the octave of Easter. If anyone tries to break the truce, and he does not comply after the third warning, let his bishop pronounce sentence of excommunication and communicate his decision in writing to the neighbouring bishops. Moreover, let no bishop receive into communion the excommunicated person, but rather let him confirm the sentence received in writing. If anyone presumes to infringe this, he will do so at the risk of his position. Since a threefold cord is not quickly broken23 4*6, we enjoin bishops, having regard only for God and the salvation of the people, and laying aside all timidity, to furnish each other with mutual counsel and help towards firmly maintaining peace, and not to omit this duty by reason of any affection or aversion. For if anyone is found to be lukewarm in the work of God, let him incur the loss of his dignity? 22? We renew our decree that priests, monks, clerics, lay brothers, mer­ chants and peasants, in their coming and going and their work on the land, and the animals which carry seeds to the field, should enjoy proper security’, and that nobody should impose on anyone new demands for tolls, without the approval of kings and princes, or renew those already imposed or in any way increase the old. If anyone presumes to act against this decree and does not stop after warning, let him be deprived of Christian society until he makes satisfaction? 23/ Although the Apostle8 says that we should pay greater honour to our weaker members, certain ecclesiastics, seeking what is their own and not the things of Jesus Christ9, do not allow lepers, who cannot dwell with the healthy or come to church with others, to have their own churches and cemeteries or to be helped by the ministry of their own priests. Since it is recognized that this is far from Christian piety, we decree, in accordance with apostolic charity, that wherever so many are gathered together under a common way of life that they are able to establish a church for themselves with a cemetery and rejoice in their own priest, they should be allowed to have them without contradiction. Let them take care, however, not to harm in any way the parochial rights of established churches. For we do not wish that what is granted them on the score 1 3 4 s 6 8 Canon 19, II in H. 2 Ec 4, 12. Lateran council II, canon 12 (sec above pp. 199-200); ch. 1 Decretals I 34 (Fr 2, 203). Canon 19, III in H. ch. 2 Decretals 1 34 (Fr 2, 203); see Lateran council II, canon 11 (see above p. 199). ch. 10 Decretals III 39 (Fr 2, 624). 7 Canon 18 in H. See 1 Cor 12, 22-23. 9 See Ph 2, 21. 223 Conditur» Lateranense 111— 1179 namque1*3 eis pro pietate conceditur, ad aliorum iniuriam nolumus redun­ dare. Statuimus etiam ut de hortis et nutrimentis animalium suorum, decimas tribuere non cogantur.1 24? Ita quorumdam animos occupavit saeva cupiditas, ut cum glorientur nomine Christiano, Sarracenis arma ferrum et lignamina6 galearum deferant et pares eisc aut etiam superiores in malitia fiant, dum ad im­ pugnandos Christianos arma eis et necessaria subministrant. Sunt etiam qui pro sua cupiditate in galeis et piraticis Sarracenorum navibus regimen et curam gubernationis exercent. Tales igitur a communione ecclesiae praecisos et excommunicationi pro sua iniquitate subiectos, et rerum suarum per saeculi principes catholicos et consules civitatum privatione mulctari et capientium servos, si capti fuerint, fore censemus. Praecipimus etiamd ut per ecclesias maritimarum urbium crebra et solemnis excom­ municatio proferatur in eos.3 Excommunicationis quoque poenae sub­ dantur, qui Romanos aut alios' Christianos pro negotiatione vel aliis causis honestis navigio vectos, aut capere aut rebus suis spoliare prae­ sumunt. Illi etiam qui Christianos naufragia^ patientes, quibus secundum regulam fidei auxilio esse tenentur, damnanda cupiditate rebus suis spoliare praesumunt, nisi ablata reddiderint, excommunicationi se no­ verint subiacere.4 25? Quia in omnibus fere locis crimen5 usurarum ita inolevith, ut multi aliis negotiis praetermissis quasi licite usuras exerceant, et qualiter utriusque Testamenti pagina condemnentur' nequaquam attendant, ideo constituimus, ut usurarii manifesti nec ad communionem admittantur altaris nec Christianam, si in hoc peccato decesserint, accipiant sepulturam, sed nec eorum oblationem quisquam accipiat. Qui autem acceperit aut eos Christianae tradiderit sepulturae, et ea quae acceperitk reddere com­ pellatur et, donec ad arbitrium sui* episcopi satisfaciat, ab officii sui maneat exsecutione suspensus.4 26.7 ludaei sive Sarraceni nec™ sub alendorum puerorum" obtentu nec™ pro servitio nec° alia qualibet causa, Christiana mancipia in domibus suis 1 enim H b ligamina CE-ER lignamina LC-Msi c illis H d autem H e om. Cr3 Su 1 naufragium H g crimen p. /. Rm tantum omnes h invaluit H i condemnetur H k accepit H 1 dioecesani H ™ neque Η n suorum add. 9.I. Rm o vel H 1 c. 2 X. ΙΠ 48 (Fr 2, 652); cf. G. Schreiber, Kurie und Kloster im 12. Jabrbundert, Π Stutt­ gart 1910,21,113. * C. 22 in H. » c. 6 X. V 6 (Fr 2,773). 4 c. 3 A. V 17 (Fr 2,808-809); cf. W. Holtzmann, Zur pâpstlicben Geset^gebung uber die Juden im 12. Jabrbundert, Festschrift Guido Kitsch, Stuttgart 1955, 219-220. * G 20 in H. * c- 3 -V. V 19 (Fr 2, 812); cf. F. Schneider, Dos kircblicbe Zinsverbot und die kuriale Praxis im 13. Jabrbundert, Festgabe . .. Heinrich Finke, Münster i. W. 1904, 143-144; T. P. McLaughlin, Tbe Teasbing oj tbe Canonists on Usury (XII, XIII and XIVCenturies), Mediaeval Studies 1 (1939) HO; 2 (1940) 4,12 sqq.; G. Le Bras, Usure, DThC 15 (1948) 2342, 2365, 2366. ’ C. 21 in H. s 10 is 20 25 30 35 Third Ltteran Council—1179 * 223 of piety should result in harm to others. We also declare that they should not be compelled to pay tithes for their gardens or the pasture of animals.12 24? Cruel avarice has so seized the hearts of some that though they glory in the name of Christians they provide the Saracens with arms and wood for helmets, and become their equals or even their superiors in wickedness and supply them with arms and necessaries to attack Christians. There are even some who for gain act as captains or pilots in galleys or Saracen pirate vessels. Therefore we declare that such persons should be cut off from the communion of the church and be excommunicated for their wickedness, that catholic princes and civil magistrates should confiscate their possessions, and that if they are captured they should become the slaves of their captors. We order that through­ out the churches of maritime cities frequent and solemn excommunication should be pronounced against them.3 Let those also be under excommunication who dare to rob Romans or other Christians who sail for trade or other honourable purposes. Let those also who in the vilest avarice presume to rob shipwrecked Christians, whom by the rule of faith they are bound to help, know that they are excommunicated unless they return the stolen property.45 6 25? Nearly everywhere the crime of usury has become so firmly rooted that many, omitting other business, practise usury as if it were permitted, and in no w’ay observe how it is forbidden in both the Old and New Testament. We therefore declare that notorious usurers should not be admitted to communion of the altar or receive Christian burial if they die in this sin. Whoever receives them or gives them Christian burial should be compelled to give back what he has received, and let him remain suspended from the performance of his office until he has made satisfaction according to the judgment of his own bishop? 26.7 Jews and Saracens are not to be allowed to have Christian servants in their houses, either under pretence of nourishing their children or for service or any 1 ch. 2 Deaetals III 48 (Fr 2, 652); see G. Schreiber, Kurie und Kloster im 12. Jahrhundert, II Stuttgart 1910, 21, 113. 2 Canon 22 in H. 3 ch. 6 Decretals V 6 (Fr 2, 773). 4 ch. 3 Deaetals V 17 (Fr 2, 808-809); see W. Holtzmann, Zur pâpstlichen Gesetzgebung Uber die Juden im 12. jahrhundert, Festschrift Guido Kirsch, Stuttgart 1955, 219-220. 5 Canon 20 in H. 6 ch. 3 Deaetals V 19 (Fr 2, 812); see F. Schneider, Das kirchliche Zinsverbot und die kuriale Praxis im 13. jahrhundert, Festgabe ... Heinrich Finke, Munster in Westphalia 1904,143-144; T. P. McLaughlin, The Teaching of the Canonists on Usury (XII, XIII and XIV Centuries), Mediaeval Studies 1 (1939) 110; 2 (1940) 4, 12 if.; G. Le Bras, Usure, DThC 15 (1948) 2342, 2365, 2366. 7 Canon 21 in H. 224 s 10 is μ 25 μ Canalium Lateranense III—1179 permitt tur habere. Excommunicentur autem qui cum eis praesumpserint habitare. Testimonium quoque Christianorum adversus ludaeos in omni­ bus1 causis, cum illi adversus christianos testibus suis utantur, recipien­ dum esse censemus, et anathemate decernimus feriendos, quicumque ludaeos Christianis voluerint in hac parte praeferre, cum eos subiacere christianis oporteat et ab eis pro sola humanitate foveri1. Si qui praeterea Deo inspirante ad fidem se convenerint christianam, a possessionibus suis nullatenus excludantur, cum melioris conditionis conversos ad fidem esse oporteat quam, antequamb fidem acceperunri, habebantur. Sid autem secus factum fuerit, principibus vel' potestatibus eorumdem locorum sub poena excommunicationis iniungimus, ut portionem hereditatis et bonorum suorum ex integro eis faciant exhiberi.2* 27.8 Sicut ait beatus Leo4, licet ecclesiastica disciplina, sacerdotali con­ tenta iudicio, cruentas nonf efficiatf ultiones, catholicorum tamen prin­ cipum constitutionibus adiuvatur, ut saepe quaerant homines salutare remedium, dum corporale super se metuunt evenire supplicium. Eaprop­ ter, quia in Gasconia Albigesio et partibus Tolosanis et aliis locis, ita haereticorum, quos alii Catharos, alii Patrinos^, alii Publicanos, aliih aliis nominibus vocant, invaluit damnata perversitas, ut iam non in occulto sicut aliqui* nequitiam suam exerceant, sed suum errorem publice mani­ festent et ad suum consensum simplices attrahant et infirmos5* , eos et defensores eorum et receptores anathemati decernimus subiacere, et sub anathemate prohibemus, ne quis eosk in domibus1* vel in terra sua tenere vel fovere vel1 negotiationem cum eis exercere praesumat. Si autem in hoc peccato decesserint, nonm sub nostrorum privilegiorum cuilibet0 indultorum obtentu nec*71 sub aliacumque0 occasione, aut oblatio fiat pro eis aut inter christianos recipiantP sepulturam.8 De Brabantionibus*! et Aragonensibus, Navarriis, Basculis', Coterellis et Triaverdinis1, qui tan­ tam in christianos immanitatem exercent, ut nec' ecclesiis nec' monasteriis deferant, non viduis et pupillis, non senibus et1 pueris nec cuilibet parcant aetati aut sexui, sed more paganorum omnia perdant et vastent, similiter constituimus, utu qui eos conduxerint vel tenuerint vel foverint per 1 communibus H b antea quam H c susciperent H d cum H i effugiat v. i. Rm, H g Patarenos r. I. Sts LC-Msi b edam add. H 35 i alibi H ipsos in domo H 1 aut H m neque H n quibuscumque Η o alia quacumque H P arripi-anr // q Brabanconibus r. /. Rm r Baschis vJ. Rm > om. H t non ... aut H « ipsi et add. H c seu H 1 Testimonium quoque ... foveri: c. 21 X. II 20 (Fr 2,322); cf. W. Holtzmann, Zurpâpstiieben Geset^gebung... 217-224; S. W. Baron, A Social and ReRgicus History of ibe Jews IV New York Ί957, 8, 10, 15-16, 236, 238, 240. 1 ludaei... habitare. Si qui praeterea ... exhiberi: c. 5 X.N 6 (Fr 2, 773). 1 C. 23,1 et II in H; c. 23, II inc.: De Brabantionibus ... 4 Cf. epistola XV ad Turribium (PL 54, 680 A). 4 Cf. A. Borst, Die Kalbarer (Schriften der MGH XU), Stuttgart 1953 115 247 n 1 250 n. 8. 4 c. 8 X. V 7 (Fr 2,779-780). Third Lateran Council— 1179 * 224 other reason. Let those be excommunicated who presume to live with them. We declare that the evidence of Christians is to be accepted against Jews in every case, since Jews employ their own witnesses against Christians, and that those who prefer Jews to Christians in this matter are to lie under anathema, since Jews ought to be subject to Christians and to be supported by them on grounds of humanity alone1. If any by the inspiration of God are converted to the Christian faith, they are in no way to be excluded from their possessions, since the condition of converts ought to be better than before their conversion. If this is not done, we enjoin on the princes and rulers of these places, under penalty of excommunication, the duty to restore fully to these converts the share of their inheritance and goods.2* 27? As St. Leo says45 , though the discipline of the church should be satisfied with the judgment of the priest and should not cause the shedding of blood, yet it is helped by the laws of catholic princes so that people often seek a salutary remedy when they fear that a corporal punishment will overtake them. For this reason, since in Gascony and the regions of Albi and Toulouse and in other places the loathsome heresy of those whom some call the Cathars, others the Patarenes, others the Publicani, and others by different names, has grown so strong that they no longer practise their wickedness in secret, as others do, but proclaim their error publicly and draw the simple and weak to join them^, we declare that they and their defenders and those who receive them are under anathema, and we forbid under pain of anathema that anyone should keep or support them in their houses or lands or should trade with them. If anyone dies in this sin, then neither under cover of our privileges granted to anyone, nor for any other reason, is mass to be offered for them or are they to receive burial among Christians.6 With regard to the Brabanters, Aragonese, Navarrese, Bas­ ques, Coterelli and Triaverdinis, who practise such cruelty upon Christians that they respect neither churches nor monasteries, and spare neither widows, orphans, old or young nor any age or sex, but like pagans destroy and lay everything waste, we likewise decree that those who hire, keep or support them, ' omitted in H 1 We declare ... alone; ch. 21 Decretals II 20 (Fr 2, 322); see W. Holtzmann, Zur pâpstlichen Gesetzgebung ... 217-224; S. W. Baron, A Social and Religious History of the jews, IV New York 21957, 8, 10, 15-16, 236, 238, 240. 2 Jews and ... live with them. If any ... goods: ch. 5 Decretals V 6 (Fr 2, 773). 5 Canon 23, I and II in H; canon 23, II begins: With regard to the Brabanters ... 4 See letter 15 to Turribius (PL 54, 680 A). 5 See A. Borst, Die Katharer (Schriften der MGH XII), Stuttgart 1953, 115, 247 n. 1, 250 n. 8. 6 ch. 8 Decretals V 7 (Fr 2, 779-780). 225 Concilium Lateranense 111 — Il79 regiones, in quibus taliter debacchantur, in dominicis et aliis solemnibus diebus per ecclesias3 publice denuntientur1’ et eadem omnino sententia et poena cum praedictis haereticis hal ntur adstricti nec ad communionem recipiantur ecclesiae, nisi societate illa pestifera et haeresi abiuratis. Re­ laxatos autem se noverint a debito fidelitatis et·' hominii ac totius obsequii, donec in tanta iniquitate permanserint, quicumque illis aliquo pactod tenentur annexi. Ipsis' autem cunctisque fidelibus in remissionem* pecca­ torum iniungimus, ut tantis cladibus se viriliter opponant et contra eos armis populum Christianum tueantur; confiscenturquee eorum bona et liberum sit principibus huiusmodi11 homines subicere servituti. Qui autem in vera poenitentia ibi decesserint, et peccatorum indulgentiam et fructum mercedis aeternae se non dubitent percepturos1. Nos etiam de miseri­ cordia Dei et beatorum apostolorum Petri et Pauli auctoritate confisi, fidelibus Christianis, qui contra eos arma susceperint et ad episcoporum seuk aliorum praelatorum consilium ad eos certaverint1 expugnandos, biennium de poenitentia iniuncta relaxamus, aut si longiorem ibi moram habuerint, episcoporum discretioni, quibus huius rei curam fuerit iniuncta, committimus, ut ad eorum arbitrium secundum modum laboris maior eis indulgentia tribuatur. Illos autem, qui admonitioni episcoporum in huiusmodi parte" parere contempserint, a perceptione corporis et sangui­ nis Domini iubemus fieri alienos. Interim vero eos, qui ardore fidei ° ad eos expugnandum laborem istumP assumpserint, sicut eos qui sepulchrum Dominicum'’ visitant, $ub ecclesiae defensione recipimus et ab universis inquietationibus tam in rebus quam in personis statuimus manere securos1. Si vero quispiam vestrum' praesumpserit eos molestare, per episcopum loci excommunicationis sententia feriatur, et tamdiu sententia servetur* ab omnibus, donec et ablata reddantur et de illatis damnis congrue iterum" satisfaciat'. Episcopi vero sive presbyteri, qui talibus fortiter non restiterint, officii sui privatione" mulctentur, donec miseri­ cordiam apostolicae sedis obtineant. 5 10 IS 20 25 30 a excommunicati add. v. /. Rmt H b nuntientur H c seu H d pacto f. /. Rm peccato rell. e principibus H f omnium add. v. I. Ran * confiscentur quoque H h pestilentes add. H i habituros H k sive H 1 certaverint r. /. seu potitu con. LC decertando omnes decertaverint H m cura r. Λ Rm causa rell. ” om. Η ο om. Ct2 Su P istum f. /. Rm iustum rell. « 9 Domini H * quisquam interim H » observetur H 1 satisfiat H u suspensione H 1 Cf. A. Gottlob, Kreugablafi tmd Almosenablafi..Stuttgart 1906,124-128; H. Pissard, Τλ guerre sainte en pays chrétien..Paris 1912, 27-34, 51-53; H. Grundmann, Religiose Bewegun&n im Mittelalter, Berlin 1935, 54, 57, 63 sqq., 77, 92 sq., 98, 453. Third Lateran Council— ! 179 * 225 in the districts where they rage around, should be denounced publicly on Sundays and other solemn days in the churches, that they should be subject in every way to the same sentence and penalty as the above-mentioned heretics, and that they should not be received into the communion of the church, unless they abjure their pernicious society and heresy. As long as such people persist in their wickedness, let all who arc bound to them by any pact know that they are free from all obligations of loyalty, homage or any obedience. On thesee and on all the faithful we enjoin, for the remission of sins, that they oppose this scourge with all their might and by arms protect the Christian people against them. Their goods are to be confiscated and princes free to subject them to slavery. Those who in true sorrow for their sins die in such a conflict should not doubt that they will receive forgiveness for their sins and the fruit of an eternal reward. We too, trusting in the mercy of God and the authority of the blessed apostles Peter and Paul, grant to faithful Christians who take up arms against them, and who on the advice of bishops or other prelates seek to drive them out, a remission for two years of penance imposed on them, or, if their service shall be longer, we entrust it to the discretion of the bishops, to whom this task has been committed, to grant greater indulgence, according to their judgment, in proportion to the degree of their toil. We command that those who refuse to obey the exhortation of the bishops in this matter should not be allowed to receive the body and blood of the Lord. Meanwhile we receive under the protection of the church, as we do those who visit the Lord’s sepulchre, those who fired by their faith have taken upon themselves the task of driving out these heretics, and we decree that they should remain undisturbed from all disquiet both in their property and persons1. If any of you presumes to molest them, he shall incur the sentence of excommunication from the bishop of the place, and let the sentence be observed by all until what has been taken away has been restored and suitable satisfaction has been made for the loss inflicted. Bishops and priests who do not resist such wrongs are to be punished by loss of their office until they gain the pardon of the apostolic see. e princes H 1 See A. Gottlob, Kreuzablafi und Almosenablafi ..., Stuttgart 1906, 124-128; H. Pissard, La Guerre sainte en pays chrétien Paris 1912, 27-34, 51-53; H. Grundmann, Religiose Bewegungen im Mittelalter, Berlin 1935, 54, 57, 63 ff., 77, 92 if., 98, 453. Lateran IV 1215 INTRODUCTION During the pontificate of Innocent III (1198-1216) there appears to have occur­ red much growth in the reform of the church and in its freedom from subservi­ ence to the empire as well as in the primacy of the bishop of Rome and in the summoning of ecclesiastical business to the Roman curia. Innocent himself, turning his whole mind to the things of God, strove to build up the Christian community. Spiritual things, and therefore the church, were to have first place in this endeavour; so that human affairs were to be dependent upon, and to draw their justification from, such considerations1. The council may therefore be regarded as a great summary of the pontiff’s work and also as his greatest initiative. He was not able, however, to bring it to completion since he died shortly afterwards (1216). Christian disasters in the holy Land probably provided the occasion for Innocent to call the council2. Thus the pontiff ordered a new crusade to be proclaimed. But he also used the crusade as an instrument of ecclesiastical administration, combined with reform of the church, namely in a fierce war against heretics which he thought would restore ecclesiastical society. The council was summoned on 19 April 1213 to meet in November 12153. All the bishops and abbots of the church as well as priors and even (which was new) chapters of churches and of religious orders — namely Cistercians, Premonstratensians, Hospitallers and Templars — and the kings and civil authorities throughout Europe were invited. The bishops were explicitly asked to propose topics for discussion at the council4, something which does not seem to have happened at the preceding Lateran councils. This was done by the legates who had been despatched throughout Europe to preach the crusade. In each province only one or two bishops were allowed to remain at home; all the rest were ordered to be present. The purposes of the council were clearly set forth by Innocent himself: “to eradicate vices and to plant virtues, to correct faults and to reform morals, to remove heresies and to strengthen faith, to settle discords and to establish peace, to get rid of oppression and to foster liberty, to induce princes and Christian people to come to the aid and succour of the holy Land .. .”5. It seems that when Innocent summoned the council he wished to observe the 1 See among others, H. Tillmann, Papst Innocenz HI, Bonn 1954, 152 ff. (Pope Innocent III, trans. W. Sax, Amsterdam 1980,189 ff.); M. Maccarrone, Il IVconcilio lateranense, Divinitas 5 (1961) 277-278. 1 See Maccarrone 275. 5 See Potthast 4706; Bôhmcr, Reg. Imp., 6140; PL 216, 823-827. 4 See PL 216, 825. 5 See PL 216, 824. 228 Fourth Lateran Council— 1215 customs of the early ecumenical councils6, and indeed this fourth Lateran council was regarded as an ecumenical council by all learned and religious men of the age7. When the council began in the Lateran basilica in November 1215 there were present 404 bishops from throughout the western church, and from the Latin eastern church a large number oi abbots, canons and representatives of the secular power. No Greeks were present, even those invited, except the patriarch of the Maronites and a legate ol the patriarch of Alexandria8. The bond with the Greek church was indeed neglected, and matters became more serious through the actions of Latin bishops living in the east or through the decrees of the council9. The council began on 11 November with the pontiff’s sermon. He was especially looking for a religious outcome to the councillu. Soon, however, secular matters and power politics came to the fore. At the second session (on 20 November) the struggle for the empire between Frederick II and Otto IV was brought before the council and gave rise to a bitter and contentious debate. This affected the nature of the council in a way that had not been foreseen and revealed a certain ineffectiveness in Innocent’s plans for governing the church. Finally, the third session (on 30 November) was devoted to reading and approv­ ing the constitutions, which were proposed by the pontiff himself. The last decree dealt with preparations for a crusade — “Jesus Christ’s business” — and fixed 1 June 1217 for its start, though this was prevented by the pontiff’s death. The seventy constitutions would seem to give proof of the council’s excellent results. The work of Innocent appears clearly in them even though they were probably not directly composed by him. He regarded them as universal laws and as a summary of the jurisdiction of his pontificate. Few links with earlier councils survive, those with the third Lateran council being the only relevant ones of which we know”. Thus, the first constitution is regarded as a new profession of faith. The second and third constitutions, which deal with heretics and contain dogmatic statements, are new. The remainder, which deal with the reform of the church, appear for the most part to be new either in form or in content. They deal with the church’s discipline (6-13), the reform of clerical morals (14-22), episcopal elections and the administration of benefices (23-32), exaction of taxes (33-34), canonical suits (35-49), matrimony (50-52), tithes (53-61), simony (63-66), and Jews (67-70)12. The constitutions were first edited by Cr1 2 (1538) CLXV-CLXXHV, the text of which was used in Cr2 2 (1551) 946-967, Su 3 (1567) 735-756, and Bn1 3/2 (1606) 1450-1465. Roman editors produced a more accurate edition (Rm 4 [1612] 43-63), collating the common text “with manuscript codices from the Vatican”. Rm was followed by Bn2 3/2 (1618) 682-696 and ER 28 (1644) 154-225. LC 11/1 (1671) 142-233 provided a text “in Greek and Latin....... 6 See PL 216, 824. 7 See G. Fransen, Le concile. 125-41. * See A. Luchaire, Un document retrouvé. Journal de savants, N.S. 3 (1905) 557-567; S. Ketrzynski, Wtadomosc o udziale Polskt w IV soborze Lateranskim, Przeglad historyezny 3 (1906) 139-142; J. Werner, Nachlese aus Zürcher Handschnften, Neues Àrchiv 31 (1906) 583-592; H. Krabbo, Die deutschen Bischôfe auf dem vierten Laterankonzil 1215, Quellen und Forschungcn aus den italienischen Archiven und Bibliothekcn 10 (1907) 275-300; Maccarrone 279. '<■ ’ See Maccarrone 274-275. 10 11 See PL 217, 673-680. 11 See constitutions 11, 29, 33, 46, 61. 12 See Fliche, La chrétienté .... 197-211. Four(b Lateran Council— J 215 229 from a Mazarin codex” ( = M) with various readings from a d’Achery codex (=A), The Greek translation, however, which LC had thought to be contem­ porary, does not provide a complete text and was taken from a later codex. LC was followed by Hrd 7 ( 1714) 15-78, Cl 13 ( 1730) 927-1018, and Msi 22 ( 1778) 981 — 1068. There are many surviving manuscripts of the constitutions, as has been shown by Garcia, who is preparing a critical edition11 *13. That is to say, twenty manuscripts containing the constitutions and twelve others containing the constitutions together with commentaries14; and probably there are others which are not yet known15. The constitutions were taken into Compilatio IV\ except 42 and [71], and into Decretalia of Gregory IX, except 42,49 and [71 ]16. The present edition follows the Roman edition, but all the variant readings that have so far been brought to light by scholars have been cited in the critical apparatus. B1B L10 G R A P H Y : H-L 5/2 ( 1913) 1316-1398 ; DThC 8 ( 1925) 2652-2667; EC 7 (1951 ) 935-936; DDrC 6 (1957) 349-353; LThK 6 (21961) 816-817; NCE 8 (1967) 406-410; HC 4 (1980) 166-172; A. Luchaire, Innocent III et le quatrième concile du Latran, Revue historique 97 (1908) 225-263; 98 (1908) 1-21 ; idem, Innocent III. Le concile de Latran et la réforme de l'église, Paris 1908; E. Kantorowicz, Kaiser Friedrich der Zweite, Berlin 31931, 1 68, 134; II 32, 54; M. Gibbs and J. Lang, Bishops and Reform, 1215-1272, with Special Reference to the Lateran Council of 1215, Oxford 1934, 95-173; H. J. Schroeder, Disciplinary Decrees of the General Councils, St. Louis, Mo. — London 1937, 236-296; A. Fliche, Innocent III et la réforme de l'église, Revue d'histoire ecclésiast. 44 (1949) 144-152; idem, Le IVe concile du Latran, in La chrétienté romaine (1198-1274), Paris 1950, 194-211; H. Tillmann, Innocenz I IL Bonn 1954, 152-170 (Pope Innocent III, trans. W. Sax, Amsterdam 1980, 189-203); A. Garcia y Garcia, El concilio IV de Letran (1215)y sus comentarios, Traditio 14 (1958) 484-502; idem, Los comentarios de los canonistas a las constituaones del Condito IV de Letran (1215), Congrès de droit canonique médiéval, Louvain et Bruxelles 22-26 juillet 1958, Louvain 1959, 151-160; G. Fransen, L'ecclésiologie des conàles médiévaux, in Le concile, 125-141; M. Mac­ carrone, // IV concilio lateranense, Divinitas 5 (1961) 270-298; S. Kuttner and A. Garcia y Garcia, A new eyewitness account of the Fourth Lateran Coundl, Traditio 20 (1964) 115-178; R. Foreville, Latran I, IL HI ct Latran /V(Histoire des Conciles 6) Paris 1965; M. Mollat and P. Tombeur, Les conciles Latran I à Latran IV: concordance, index, listes de fréquence, tables comparatives (Conciles oecuméniques médiévaux 1) Louvain 1974. 11 Subsequently published as: Constitutiones Condlii quarti Lateranensis una cum Commen­ tariis glossatum, ed. A. Garcia y Garcia, Monumenta luris Canonici, ser. A, vol. 2, Vatican City 1981. This is now the definitive edition of the council's constitutions. It contains a very full critical apparatus as well as the commentaries of five glossators. With regard to the text of the constitutions, however, the differences between it and the version printed below are very minor. — Editor’s note. 14 See A. Garcia y Garcia, Traditio 14 (1958) 484, 488-489. For the number and headings of the constitutions, see id. 487, 489-490. " E.g., codex Lisbon, Alcob. 173 (see C. Erdmann, Papsturkunden in Portugal, Berlin 1927, 120) and Rome, Archivio del Laterano, A 33 (see C. Vogel, La ''Descriptio ecclesiae Lateranen­ sis" du diacre Jean Mélanges ... Michel Andrieu, Strasbourg 1956, 463); see also GibbsLang 182. 16 See among others, F. Gillmann, Der Kommentar des Vinccntius Hispanus zu den Kanones desvierten Laterankonzils (1215), Archiv fur katholischcs Kirchenrecht 109 (1929) 223-274; S. Kuttner, Damasus als Glossator, Zeitschrift der Savigny-Stiftung fûr Rechtsgeschichte. Kan. Abteil., 23 (1934) 388-389; idem, Repertorium der Kanonistik, I Vatican City 1937, 369-371; F. Gillmann, Hat Johannes Teutonicus zu den Konstitutionen des 4. Laterankonzils (1215) als solchen cincn Apparat verfafitl, Archiv für katholisches Kirchenrecht 117 (1937) 453-466; S. Kuttner, Johannes Teutonicus, das vierte Laterankonzil und die Compilatio quarta, Miscel­ lanea Giovanni Mercati, V Vatican Citv 1946, 608-634; A. Garcia y Garcia, Traditio 14 (1958) 484-486, 490-502. TEXT Λ Νί) TRANSLATION 230 Concilium Lateranense IV— 121 ί CONSTITUTIONES /. De fide catholica s io is » 25 w 35 «ο Firmiter credimus et simpliciter confitemur, quod unus solus est verus Deus, aeternus et immensus, omnipotens, incommutabilis, incomprehen­ sibilis et ineffabilis, Pater et Filius et Spiritus sanctus, tres quidem personae sed una essentia, substantia seu natura simplex omnino1. Pater a nullo, Filius autem a solo Patre ac Spiritus sanctus ab utroque pariter, absque initio semper et fine. Pater generans, Filius nascens et Spiritus sanctus procedens, consubstantiales et coaequales, coomnipotentes et coaeterni, unum universorum principium, creator omnium invisibilium et visibilium, spiritualium et corporalium, qui sua omnipotenti virtute simul ab initio temporis, utramque de nihilo condidit creaturam, spiri­ tualem et corporalem, angelicam videlicet et mundanam, ac deinde hu­ manam quasi communem ex spiritu et corpore constitutam. Diabolus enim et daemones alii a Deo quidem natura creati sunt boni, sed ipsi per se facti sunt mali. Homo vero diaboli suggestione peccavit. Haec sancta Trinitas secundum communem essentiam individua et secundum per­ sonales proprietates discreta, per Moysen et sanctos prophetas aliosque famulos suos, iuxta ordinatissimam dispositionem temporum, doctrinam humano generi tribuit salutarem. Et tandem unigenitus Dei Filius, lesus Christus, a tota Trinitate communiter incarnatus, ex Maria semperb vir­ gine Spiritus sancti cooperatione conceptus, verus homo factus, ex anima rationali et humana carne compositus, una in duabus naturis persona, viam vitae manifestius demonstravit. Qui cum secundum divinitatem sit immortalis et impassibilis, idem ipse secundum humanitatem factus est passibilis et mortalis, quin etiam pro salute humani generis in ligno crucis passus et mortuus, descendit ad inferos, resurrexit a mortuis et ascendit in coelum; sed descendit in anima, resurrexit in carne ascenditque pariter in utroque, venturus in fine saeculi iudicare vivos et mortuos, et redditurus singulis secundum opera sua, tam reprobis quam electis. Qui omnes cum suis propriis corporibus resurgent, quae nunc gestant, ut recipiant secundum merita sua, sive bona fuerint sive mala, illi cum diabolo poenam perpetuam et isti cum Christo gloriam sempi­ ternam. Una vero est fidelium universalis ecclesia, extra quam nullus om­ nino salvatur, in qua idem ipse sacerdos et sacrificium lesus Christus, cuius corpus et sanguis in sacramento altaris sub speciebus panis et vini veraciter continentur, transsubstantiatis pane in corpus et vino in sangui­ nem potestate divina, ut ad perficiendum mysterium unitatis accipiamus ipsi de suo, quod accepit ipse de nostro. Et hoc utique sacramentum nemo potest conficere, nisi sacerdos, quib fuerit rite ordinatus secundum claves ecclesiae, quas ipse concessit apostolis et eorum successoribus lesus Christus. Sacramentum vero baptism?, quod ad invocationem individuae Trinitatis, videlicet Patris et Filii et Spiritus sancti, consecratur in aqua, tam parvulis quam adultis in forma ecclesiae a quocunque rite collatum, a tres quidem ... omnino om. Cr b ow. Cr c baptismi vero Cr Fourth Lateran Council— 1215 * 230 CONSTITUTIONS /. On the catholic faith We firmly believe and simply confess that there is only one true God, eternal and immeasurable, almighty, unchangeable, incomprehensible and ineffable, Father, Son and holy Spirit, three persons but one absolutely simple essence, substance or nature'. The Father is from none, the Son from the Father alone, and the holy Spirit from both equally, eternally without beginning or end; the Father generating, the Son being born, and the holy Spirit proceeding; consubstantial and coequal, co-omnipotent and coetemal; one principle of all things, creator of all things invisible and visible, spiritual and corporeal; who by his almighty power at the beginning of time created from nothing both spiritual and corporeal creatures, that is to say angelic and earthly, and then created human beings composed as it were of both spirit and body in common. The devil and other demons were created by God naturally good, but they became evil by their own doing. Man, however, sinned at the prompting of the devil. This holy Trinity, which is undivided according to its common essence but distinct according to the properties of its persons, gave the teaching of salvation to the human race through Moses and the holy prophets and his other servants, according to the most appropriate disposition of the times. Finally the onlybegotten Son of God, Jesus Christ, who became incarnate by the action of the whole Trinity in common and was conceived from the ever virgin Mary through the cooperation of the holy Spirit, having become true man, composed of a rational soul and human flesh, one person in two natures, showed more clearly the way of life. Although he is immortal and unable to suffer according to his divinity, he was made capable of suffering and dying according to his humanity. Indeed, having suffered and died on the wood of the cross for the salvation of the human race, he descended to the underworld, rose from the dead and ascended into heaven. He descended in the soul, rose in the flesh, and ascended in both. He will come at the end of time to judge the living and the dead, to render to every person according to his works, both to the reprobate and to the elect. All of them will rise with their own bodies, which they now wear, so as to receive according to their deserts, whether these be good or bad; for the latter perpetual punishment with the devil, for the former eternal glory with Christ. There is indeed one universal church of the faithful, outside of which nobody at all is saved, in which Jesus Christ is both priest and sacrifice. His body and blood are truly contained in the sacrament of the altar under the forms of bread and svine, the bread and wine having been changed in substance, by God’s power, into his body and blood, so that in order to achieve this mystery of unity w’e receive from God what he received from us. Nobody can effect this sacra­ ment except a priest who has been properly ordained according to the church’s keys, which Jesus Christ himself gave to the apostles and their successors. But the sacrament of baptism is consecrated in water at the invocation of the undivided Trinity — namely Father, Son and holy Spirit — and brings salvation to both children and adults when it is correctly carried out by anyone in the form laid down by the church. If someone falls into sin after having received baptism, 1 three persons ... nature omitted in Cr. 231 Concilium Lateranense IV— 121$ proficit ad salutem. Et si post susceptionem baptismi quisquam prolapsus fuerit in peccatum, per veram poenitentiam semper potest reparari. Non solum autem virgines et continentes, verum etiam coniugati, per fidem rectam et operationem bonam·* placentes Deo, ad aeternam merentur beatitudinem pervenire.1 5 2. De errore abbatis loacbim Damnamus ergo et reprobamus libellum sive tractatum, quem abbas loachim edidit contra magistrum Petrum Lombardum de unitate seu essentia Trinitatis2, appellans ipsum6 haereticum et insanum, pro eo quod in suis dixit Sententiis: „Quoniamc quaedam summa res est Pater et Filius et Spiritus sanctus, et illa non est generans neque genita nec procedens**3, unde asserit, quod ille non tam Trinitatem quam quaternitatem adstruebat in Deo, videlicet tres personas et illam communem essentiam quasi quartam, manifeste protestans, quod nulla res est quae sit Pater et Filius et Spiritus sanctus, nec est essentia nec substantia nec natura, quamvis concedat quod Pater et Filius et Spiritus sanctus sunt una essentia, una substantia, unaque natura; verum unitatem huiusmodi non veram et propriam, sed quasi collectivam et similitudinariam esse fatetur4* , quemadmodum dicuntur multi homines unus populus, et multi fideles una ecclesia, iuxta illud: Multitudinis credentium erat cor unum et anima una*, et adhaeret Deo unus spiritus est6 cumb illob ; item Qui plantat et qui rigat unus sunt1, et omnes unum corpus sumus in Christe? ; rursus in libro Regum: Populus meus et populus tuus unum sunt9. Ad hanc auremd sententiam adstruendam, illud potissimum verbum inducit, quode Christus de fidelibus inquit in evangelio : Volo, Pater, ut sint unum in nobis, sicut et nos unus sumus10, ut sint consummati in unumxx. Non enim, ut ait, fideles Christi suntf unum, id est una quaedam res quae communis sit omnibus, hic modo sunts unum, id est una ecclesia propter catholicae fidei unitatem et tandem unum regnum propter unionem indissolubilis caritatis. Quemadmodum a et sic add. Cr b om. Cr c quomodo Cr d suam add. Cr e lesus add. Cr f enim ait ut... sint Cr B hoc modo r. 1. Rm hic am. M sed tantum sint Cr 1 c. 1 X. I 1 (Fr 2,5-6); cf. F. Vernet, DThC 1 (1909) 683-685; Fliche 200; A. Borst, Die Katbartr (Schriften der MGH, XII), Stuttgart 1953, 119 et n. 35; Tillmann 7,159; Maccarrone 286-287, 293; cf. etifrit» DThC 2 (1909) 281-282; 5 (1913) 1302-1320. 2 Opus deperditum loachimi abbatis Florensis; cf. J. C. Huck, Joachim pon Floris and die joacbitiscbe Literatar, Freiburg i. Br. 1938, 6, 16-21; H. Grundmann, Neue Forscbungen Uber Joachim von Fiore, Marburg 1950, 30; F. Russo, Bibliografia gioacbimita, Firenze 1954, 23; Adrersus ladaeos di Gioacchino da Fiore (Fonti per la storia d’Italia, 95), cd. A. Frugoni, Roma 1957, XII-XVIII; F. Russo, Gioacchino da Fiore e le fondations florensi in Calabria, Napoli 1958, 24. 3 Cf. Petri Lombardi Libri IV sententiarum, I dist. 5 (Ad Claras Aquas 1916, I, 42-51). • Cf. ibid. I, dist. 24 (1,153-156). • Ac 4,32. · 1 Cor 6,17. 7 1 Cor 3,8. · Rm 12, 5. • 4 Rg 22,5; cf. Rt 1,16. 10 Io 17,22. u Io 17, 23. 10 15 20 25 30 Fourth Lateran Council — 1215 * 231 he or she can always be restored through true penitence. For not only virgins and the continent but also married persons find favour with God by right faith and good actions and deserve to attain to eternal blessedness? 2. On the error of abbot Joachim We therefore condemn and reprove that small book or treatise which abbot Joachim published against master Peter Lombard concerning the unity or essence of the Trinity', in which he calls Peter Lombard a heretic and a madman because he said in his Sentences, “For there is a certain supreme reality which is the Father and the Son and the holy Spirit, and it neither begets nor is begotten nor does it proceed”I*3. He asserts from this that Peter Lombard ascribes to God not so much a Trinity as a quaternity, that is to say three persons and a common essence as if this were a fourth person. Abbot Joachim clearly protests that there does not exist any reality which is the Father and the Son and the holy Spirit — neither an essence nor a substance nor a nature — although he concedes that the Father and the Son and the holy Spirit are one essence, one substance and one nature. He professes, however, that such a unity is not true and proper but rather collective and analogous45 , in the way that many persons are said to be one people and many faithful one church, according to that saying: Of the multitude of believers there was one heart and one mind?, and Whoever adheres to God is one spirit6 with him; again He who plants and he who waters are one78 , and ail of us are one body in Christ*·, and again in the book of Kings, My people and your people are one9. In support of this opinion he especially uses the saying which Christ uttered in the gospel concerning the faithful: I wish, Father, that they may be one in us, just as we are one10II , so that they may be made perfect in one1'. For, he says, Christ’s faithful are not one in the sense of a single reality which is common to all. They are one only in this sense, that they form one church through the unity of the catholic faith, and finally one kingdom through a union of indissoluble charity. Thus we read in the canonical letter of John: For there I ch. 1, Decretals, I 1 (Fr 2, 5-6); see F. Vernet, DThC 1 (1909) 683-685; Fliche 200; A. Borst, Die Katharer (Schriften der MGH, XII), Stuttgart 1953, 119 and n. 35; Tillmann 7, 159 (trans. Sax 4, 195); Maccarrone 286-287, 293; see also DThC 2 (1909) 281-282; 5 (1913) 1302-1320. ’ This work of Joachim, abbot of Fiores, has been lost; seej. C. Huck, Joachim von Floris and die joachitische Literatur, Freiburg in Breisgau 1938, 6, 16-21; H. Grundmann, Nene Forschangen Uber Joachim von Fiore, Marburg 1950, 30; F. Russo, Bibliografia giochimita, Flor­ ence 1954, 23; Adversus ludaeos di Gioacchino da Fiore (Fonti per la storia d’Italia, 95), ed. A. Frugoni, Rome 1957), XII-XVIII; F. Russo, Gioacchino da Fiore e le fondazioni forensi in Calabria, Naples 1958, 24. ' See Peter Lombard, Libri VI sententiarum, I dist. 5 (Quaracchi 1916, I, 42-51). 4 See ibid. 1, dist. 24 (I, 153-156). 5 Ac 4, 32. 6 1 Cor 6, 17. 7 I Cor 3, 8. 8 Rm 12, 5. ’ 4 Kg 22, 5; see Rt 1, 16. 10 Jn 17, 22. II Jn 17, 23. 232 Concilium Lateranense IV— 12/5 in canonica loannis epistola legitur: Quia 1res sunt, qui testimonium dant in coelo, Pater et Verbum et Spiritus sanctus, et hi tres unum sunt1; statimque subiungit: Et tres sunt, qui testimonium dant in terra, spiritus, aqua et sanguis, et tres unum sunt*, sicut in codicibus quibusdam invenitur3. Nos autem, s sacro et universali concilio approbante, credimus et confitemur cum Petro, quod una quaedam summa* res est, incomprehensibilis quidem et ineffabilis11, quae veraciter est Pater et Filius et Spiritus sanctus, tres simul personae ac sigillatim quaelibet earundem, et ideo in Deo Trinitas est solummodo non quaternitas, quia quaelibet trium personarum est illa 10 res, videlicet substantia, essentia sive natura divina, quae sola est univer­ sorum principium, praeter quodc aliud inveniri non potest, et illa res non est generans neque genita nec procedens, sed est Pater qui generat, Filius qui gignitur et Spiritus sanctus qui procedit, ut distinctiones sint in perso­ nis et unitas in natura. Licet igitur alius sit Pater, alius Filius, alius Spiritus is sanctus, non tamen aliud, sed id quod est Pater, estd Filius et Spiritus sanctus, idem omnino, ut secundum orthodoxam et catholicam fidem consubstantiales esse credantur. Pater enim ab aeterno Filium generando, suam substantiam ei dedit, iuxta quod ipse testatur : Pater quod dedit mibi, maius est omnibus*, ac dici non potest, quod partem suae substantiae illi 20 dederit et partem retinuerit ipse sibi, cum substantia Patris indivisibilis sit, utpote simplex omnino; sed nec dici potest, quod Pater in Filium transtulerit® suam subst tiam generando, quasi sic dederit eam Filio, quod non retinuerit ipsam sibi, alio quin desiisset esse substantia. Patet ergo, quod sine ulla diminutione Filius nascendo substantiam Patris accepit, et ita Pater et Filius habent eandem substantiam, et sic eadem res est Pater et Filius necnon* et Spiritus sanctus, abf utroquef procedensf. Cum ergo Veritas pro fidelibus suis ad Patrem orat: volo, inquiens, ut ipsi sint unum in nobis, sicut et nos unum sumuP, hoc nomen, unum, pro fideli­ bus quidem accipitur, ut intelligatur unio caritatis in gratia, pro per­ sonis vero divinis, ut attendatur identitatis in natura unitas, quemad­ modum Veritas alibi ait : Estote perfecti sicut et Pater vester coelestis perfectus est*, ac si diceret manifestius: Estote perfecti perfectione gratiae, sicut Pater vester coelestis perfectus est* perfectione naturae, utraque videlicet suo modo, quia inter creatorem et creaturam non potest tanta similitudo notari, quin inter eos maior sit dissimilitudo notanda. Si quis igitur sen­ tentiam sive doctrinam praefati loachim in hac parte defendere vel appro­ bare praesumpserit, tamquam haereticus ab omnibus confutetur11. In nullo tamen per hoc Florensi monasterio, cuius ipse loachim exstitit institutor, volumus derogari, quoniam ibi* et* regularis institutio est et in tbe Cburcb of England, London 1898, 161-162; J. Guiraud, Histoire de l'inquisition au Moyen-Ag·, I Paris 1935, 413; W. Ullmann, Medieval Papalism. Tbe Political Theories of tbe Medieval Canonists, London 1949,177; Fliche 201 ; R. Morghen, Medioevo cristiano, Bari *1958,287-289; Tillmann 204-207 ; Maccarrone 286-287. f ourth Lateran Council — 12Ji * 235 those who have been forbidden or not sent to preach, and yet dare publicly or privately to usurp the office of preaching without having received the authority of the apostolic see or the catholic bishop of the place”1, be bound with the bond of excommunication and, unless they repent very quickly, be punished by another suitable penalty2. We add further that each archbishop or bishop, either in person or through his archdeacon or through suitable honest persons, should visit twice or at least once in the year any parish of his in which heretics are said to live. There he should compel three or more men of good repute, or even if it seems expedient the whole neighbourhood, to swear that if anyone knows of heretics there or of any persons who hold secret conventicles or who differ in their life and habits from the normal way of living of the faithful, then he will take care to point them out to the bishop. The bishop himself should summon the accused to his presence, and they should be punished canonically if they are unable to clear themselves of the charge or if after compurgation they relapse into their former errors of faith. If however any of them with damnable obstina­ cy refuse to honour an oath and so will not take it, let them by this very fact be regarded as heretics. We therefore will and command and, in virtue of obedi­ ence, strictly command that bishops see carefully to the effective execution of these things throughout their dioceses, if they wish to avoid canonical penalties. If any bishop is negligent or remiss in cleansing his diocese of the ferment of heresy, then when this shows itself by unmistakeable signs he shall be deposed from his office as bishop and there shall be put in his place a suitable person who both wishes and is able to overthrow the evil of heresy.3 4. On the pride of Greeks towards Latins Although we would wish to cherish and honour the Greeks who in our days are returning to the obedience of the apostolic see, by preserving their customs and rites as much as we can in the Lord, nevertheless we neither want nor ought to defer to them in matters which bring danger to souls and detract from the church’s honour. For, after the Greek church together with certain associates and supporters withdrew from the obedience of the apostolic see, the Greeks began to detest the Latins so much that, among other wicked things which they committed out of contempt for them, when Latin priests celebrated on their altars they would not offer sacrifice on them until they had washed them, as if the altars had been defiled thereby. The Greeks even had the temerity to rebaptize those baptized by the Latins; and some, as we are told, still do not fear to do this. Wishing therefore to remove such a great scandal from God’s church, we strictly order, on the advice of this sacred council, that henceforth they do 1 From pope Lucius Ill’s decree against heretics at the council of Verona in 1184 (Msi 22, 477); see Jaffé no. 15109. 2 See among others G. Gonnet, Il Valdismo medievale, Torre Pellice 1942, 100-101. 3 ch. 13, Decretals, V 7 (Fr 2, 787-789); see among others F. W. Maitland, Roman Canon Law tn the Church of England, London 1898. 161-162; J. Guiraud, Histoire de l'inquisition au Moyen-Age, I Paris 1935, 413; W. Ullmann, Medieval Papalism. The Political Theories of the Medieval Canonists, London 1949, 177; Fliche 201; R. Morghen, Medioevo Cristiano, Bari •’1958, 287—289; Tillmann 204-207 (trans. Sax 242-245); Maccarrone 286-287; B. Hamilton, The Medieval Inquisition, London 1981, 31-32. 236 Canalium Lateranense IV— 1215 sicut accepimus, quidam agere hoc non verentur. Volentes ergo tantum ab ecclesia Dei scandalum amovere, sacro suadente concilio districte praecipimus, ut talia de caetero non praesumant, conformantes se tam­ quam obedientiae filii sacrosanctae Romanae ecclesiae matri suae, ut sit 5 tmumovile ei unus parior1. Si quis autem quid* tale praesumpserit, excom­ municationis mucrone percussus, ab omni officio et beneficio ecclesiastico deponatur? 5. De dignitate patriarcbarwi Antiqua patriarchalium sedium privilegia renovantes, sacra universali io synodo approbante sancimus, ut post Romanam ecclesiam, quae dis­ ponente Domino super omnes alias ordinariae potestatis obtinet princi­ patum, utpote mater universorum Christi fidelium et magistra, Constantinopolitana primum, Alexandrina secundum, Antiochena tertium, Hiero­ solymitana quartum locum obtineant3, servata*5 cuilibet propria dignitate, is ita quod postquam eorum antistites a Romano pontifice receperint palli­ um, quod est plenitudinis offici? pontificalis insigne, praestito sibi fideli­ tatis et obedientiae iuramento, licenter et ipsi suis suffraganeis pallium largiantur, recipientes pro se professionem canonicam et pro Romana ec­ clesia sponsionem obedientiae ab eisdem. Dominicae vero crucis vexillum a» ante se faciant ubique deferri, nisi in urbe Romana et ubicumque summus pontifex praesens exstiterit vel eius legatus, utens insigniis apostolicae dignitatis. In omnibus autem provinciis eorum iurisdictioni subiectis ad eos, cum necesse fuerit, provocetur, salvis appellationibus ad sedem apostolicam interpositis, quibus est ab omnibus humiliter deferendum.* 25 6. De conciliis prarincialibtis Sicut olim a sanctis patribus noscitur institutum5, metropolitan! singulis annis cum suis suffraganeis provincialia non omittant c.oncilia cele­ brare, in quibus de corrigendis excessibus et moribus reformandis, prae­ sertim in clero, diligentem habeant cum Dei timore tractatum, canonicas μ regulasd et maxime quae statuta sunt in hoc generali concilio relegentes, ut eas faciant observari, debitam poenam transgressoribus infligendo. Ut autem id valeat efficacius adimpleri, per singulas dioeceses statuant idoneas personas, providas videlicet et honestas, quae per totum annum simpliciter et de plano, absque ulla iurisdictione sollicite investigent, quae 35 correctione vel reformatione sint digna, et ea fideliter perferant ad metropolitarfbm et suffraganeos et aliosc in concilio subsequent!, ut super his et aliis, prout utilitati et honestati congruerit, provida 'deliberatione pro­ cedant; et quae' statuerint, faciant observari, publicantes ea in episco* aliquid Cr b reservata Cr e om. Cr d causas Cr e quod Cr 1 Io 10,16. ’ c. 6 X. ΙΠ 42 (Fr 2, 647-648); cf. Fliche 199; Maccarrone 289. ’ Cf. conc Constant. I, c. 3; conc. Chalc., c 28;conc Constant. IV, c. 21 (v. supra pp.32i, 99-100,182). * c. 23 X. V 33 (Fr 2,866); cf. Tillmann 32; Maccarrone 279, 289-290. * Cf. conc. Nie I, c. 5; conc Chalc, c 19; conc. Nie. II, c. 6 (v. supra pp. 8, 96, 143-144). f ourth Lateran Council— J215 * 236 not presume to do such things but rather conform themselves like obedient sons to the holy Roman church, their mother, so that there may be one flock and one shepherd1. If anyone however does dare to do such a thing, let him be struck with the sword of excommunication and be deprived of every' ecclesiastical office and benefice.2 5. On the dignity ofpatriarchs Renewing the ancient privileges of the patriarchal sees, we decree, with the approval of this sacred universal synod, that after the Roman church, which through the Lord’s disposition has a primacy of ordinary power over all other churches inasmuch as it is the mother and mistress of all Christ’s faithful, the church of Constantinople shall have the first place, the church of Alexandria the second place, the church of Antioch the third place, and the church of Jerusalem the fourth place3, each maintaining its own rank. Thus after their pontiffs have received from the Roman pontiff the pallium, which is the sign of the fullness of the pontifical office, and have taken an oath of fidelity and obedience to him, they may lawfully confer the pallium on their own suffragans, receiving from them for themselves canonical profession and for the Roman church the promise of obedience. They may have a standard of the Lord’s cross carried before them anywhere except in the city of Rome or wherever there is present the supreme pontiff or his legate wearing the insignia of the apostolic dignity. In all the provinces subject to their jurisdiction let appeal be made to them, when it is necessary, except for appeals made to the apostolic see, to which all must humbly defer.45 6. On provincial councils As is known to have been ordained of old by the holy fathers3, metropolitans should not fail to hold provincial councils each year with their suffragans in which they consider diligently and in the fear of God the correction of excesses and the reform of morals, especially among the clergy. Let them recite the canonical rules, especially those which have been laid down by this general council, so as to secure their observance, inflicting on transgressors the punish­ ment due. In order that this may be done more effectively, let them appoint for each diocese suitable persons, that is to say prudent and honest persons, who will simply and summarily, without any jurisdiction, throughout the whole year, carefully investigate what needs correction or reform and will then faith­ fully report these matters to the metropolitan and suffragans and others at the next council, so that they may proceed with careful deliberation against these and other matters according to what is profitable and decent. Let them see to the observance of the things that they decree, publishing them in episcopal synods ‘ Jn 10, 16. 2 ch. 6, Decretals, III 42 (Fr 2, 647-648); sec Fliche 199; Maccarrone 289. 5 See council of Constantinople I, canon 3; council of Chalcedon, canon 28; council of Constantinople IV, canon 21 (see above pp. 32, 99-100, 182). 4 See ch. 23, Deaetals, V 33 (Fr 2, 866); see Tillmann 32 (trans. Sax 34); Maccarrone 279, 289-290. 5 See council of Nicaea I, canon 5; council of Chalcedon, canon 19; council of Nicaea II, canon 6 (see above pp. 8, 96, 143-144). 237 CondJutm Ltieranenic IV— 1211 palibus synodis, annuatiin per singulas dioeceses celebrandis. Quisquis autem hoc salutare staturum neglexerit adimplere, a suis beneficiis et cxecutione officii suspendatur, donec per superioris arbitrium eius· relaxetur.1 7. Dt torrtctiev txctsnatm Irrefragabili constitutione sancimus, ut ecclesiarum praelati ad corrigendum subditorum excessus, maxime clericorum, et reformandum mores, prudenter et diligenter intendant, ne sanguis eorum de suis manibus requiratur2. Ut autem correctionis et reformationis officium libere va­ leant exercere, decernimus ut exeeutionem ipsarum6 nulla consuetudo vel appellatio valeat impedire, nisi formamc excesserint in talibus observandama. Excessus tamen canonicorum ecclesiae cathedralis, qui consueve­ runt corrigi per capitulum, per ipsum in illis' ecclesiis, quae talem hacte­ nus consuetudinem habuerunt, ad commonitionem et iussionem epi­ scopi corrigantur infra terminum competentem, ab episcopo praefigen­ dum. Alioquin extunc episcopus, Deum habens prae oculis, omni* contradictione* cessante*, ipsos prout animarum cura exegerit, per censuram ecclesiasticam corrigere non postponat, sed et alios eorum excessus cor­ rigere non omittat, prout animarum causa requirit, debito tamen ordine in omnibus observato®. Caeterum si canonici absque manifesta et ratio­ nabili causa, maxime in contemptum episcopi, cessaverint a divinis, episcopus nihilominus, si voluerit, celebret in ecclesia cathedrali6 et metropolitanus ad querelam ipsius tamquam super hoc delegatus a nobis, tali­ ter eos per censuram ecclesiasticam cognita veritate castiget, quod poenae metu talia de cetero non praesumant. Provideant itaque diligenter eccle­ siarum praelati, ut hoc salutare statutum ad quaestum pecuniae vel gravamen aliud' non convertant, sed illud studiose ac fideliter exequantur, si canonicam voluerint effugere ultionem, quoniam super his apostolica sedes, auctore Domino, attentissime vigilabit.3 s io w 20 25 8. De inquiritionibu/ >, Quali ter et quomodok debeat praelatus procedere ad inquirendum ct puniendum subditorum excessus, ex auctoritatibus novi et veteris Testa­ menti colligitur evidenter, ex quibus postea processerunt canonicae sanctiones**4, sicut olim aperte distinximus, et nunc sacri approbatione con­ cilii confirmamus. „Legitur enim in evangelio quod villicus ille qui diffa­ matus erat apud dominum suum, quasi dissipasset bona ipsius1, audivit 35 ab illo: Quid hoc audio de te? redde rationem villicationis tuae: iam enim non poteris villicare*. Et in Genesi Dominus ait: Descendam, et videbo utrum clamoa cius suspensio ton. Su b ip$jus Cr c Cr ά observanda Cr e ipsis Cr f cm, Af g sed . .. observato om. h eadem Cr i aliquod Cr k quando Cr et p. /. Rm 1 sua Cr Af 1 c. 25 X. V 1 (Fr 2, 747); cf. Fliche 208; Tillmann 157; Maccarronc 290-291. 3 Cf. Ez 3,18; 33, 8. 3 c. 13 X. J 31 (Fr 2,191); cf. Fliche 204-205; Tillmann 159; Maccarronc 293-294. 4 c. 17 X. V 1 (Fr 2, 738-739). » Lc 16, 2. 40 Fourth Lateran Council—121$ * 237 which arc to be held annually in each diocese. Whoever neglects to carry out this salutary statute is to be suspended from his benefices and from the execution of his office, until his superior decides to release him.1 7, On the correction of offences By this inviolable constitution we decree that prelates of churches should prudently and diligently attend to the correction of their subjects’ offences, especially of clerics, and to the reform of morals. Otherwise the blood of such persons will be required at their hands23. In order that they may be able to exercise freely this office of correction and reform, we decree that no custom or appeal can impede the execution of their decisions, unless they go beyond the form which is to be observed in such matters. The offences of canons of a cathedral church, however, which have customarily been corrected by the chapter, are to be corrected by the chapter in those churches which until now have had this custom, at the instance and on the orders of the bishop and within a suitable time-limit which the bishop will decide. If this is not done, then the bishop, mindful of God and putting an end to all opposition, is to go ahead with correcting the persons by ecclesiastical censure according as the care of souls requires, and he shall not omit to correct their other faults according as the good of souls requires, with due order however being observed in all things8. For the rest, if the canons stop celebrating divine services without manifest and reason­ able cause, especially if this is in contempt of the bishop, then the bishop himself may celebrate in the cathedral church if he wishes; and on complaint from him, the metropolitan, as our delegate in the matter, may, when he has learned the truth, punish the persons concerned in such fashion that for fear of punishment they shall not venture such action in the future. Let prelates of churches therefore carefully see that they do not turn this salutary statute into a form of financial gain or other exaction, but rather let them carry it out assiduously and faithfully, if they wish to avoid canonical punishment, since in these matters the apostolic see, directed by the Lord, will be very vigilant/ 8. On inquests “How and in what way a prelate ought to proceed to inquire into and punish the offences of his subjects may be clearly ascertained from the authorities of the new and old Testament, from which subsequent sanctions in canon law derive”4, as we said distinctly some time ago and now confirm with the approval of this holy council. “For we read in the gospel that the steward who was denounced to his lord for wasting his goods heard him say: What is this that I hear about you? Give an account of your stewardship, for you can no longer be my steward?. And in 8 and he....... things omitted in A M. 1 ch. 25, Decretals, V 1 (Fr 2, 747); see Fliche 208; Tillmann 157 (trans. Sax 192-193); Maccarronc 290-291. 2 See Ez 3, 13; 33, 8. 3 ch. 13, Decretals, 1 31 (Fr 2, 191); see Fliche 204-205; Tillmann 159 (trans. Sax 195); Maccarronc 293-294). 4 ch. 17, Deaetals, V 1 (Fr 2, 738-739). 5 Lk 16, 2. 23 S Concilium Lateranense 1\'— 1215 rem, qui venit ad me, opere compleverunt1*. 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