Part 63 (1/2)

1. If any one does not confess that the Word was made flesh, and the inconvertibility of the divine nature having been preserved, and from the moment of conception in the womb of the virgin united according to subsistence [hypostatically] human nature to Himself, but as with a man already existing; so that, accordingly, the holy Virgin is not to be believed to be truly the bearer of G.o.d, but is called so only in word, let him be anathema.

2. If any one shall deny that a unity of natures according to subsistence [hypostatically] was made in Christ, but that G.o.d the Word dwelt in a man existing apart as one of the just, and does not confess the unity of natures according to subsistence, that G.o.d the Word with the a.s.sumed flesh remained and remains one subsistence or person, let him be anathema.

3. If any one so divides the evangelical, apostolic words in reference to the one Christ, that he introduces a division of the natures united in Him, let him be anathema.

4. It any one says that the one Jesus Christ, G.o.d the Word and the same true Son of Man, was ignorant of future things or of the day of the last judgment, and was able to know only so far as Deity revealed to Him, as if dwelling in another, let him be anathema.

5. If any one applies to Christ as if stripped of His divinity the saying of the Apostle in the Epistle to the Hebrews,(206) that He knew obedience by experience and with strong crying and tears offered prayers and supplications to G.o.d who was able to save Him from death, and who was perfected by the labors of virtue, so that from this he evidently introduces two Christs or two Sons, and does not believe the one and the same Christ to be confessed and adored Son of G.o.d and Son of Man, of two and in two natures inseparable and undivided, let him be anathema.

We have also examined concerning the Epistle of the venerable man Ibas, once bishop of the city of Edessa, concerning which you also ask if in early times anything concerning it was undertaken by our Fathers, or discussed, or examined, or determined. Because it is known to all and especially to your piety, that we are ignorant of the Greek language, yet by the aid of some of our company, who have knowledge of that tongue, we discover clearly and openly that in the same synod the affair of the venerable man Ibas was examined, from the action taken regarding Photius, bishop of Tyre, and Eustathius, bishop of Berytus, that this epistle, concerning which inquiry is made, was brought forward against him by his accusers; and when, after discussion of the affair was ended, it was asked of the venerable Fathers what ought to be done concerning the matter of the same Ibas, the following sentence was pa.s.sed:

Paschasius and Lucentius, most reverend bishops, and Boniface, presbyter, holding the place of the Apostolic See (because the apostolic delegates are accustomed always to speak and vote first in synods), by Paschasius said: Since the doc.u.ments have been read, we perceive from the opinion of the most reverend bishops that the most reverend Ibas is approved as innocent; for now that his epistle has been read we recognize it as orthodox. And on this account we decree that the honor of the episcopate be restored to him, and the church, from which unjustly and in his absence he was driven out, be given back. [The patriarchs of Constantinople and Antioch agreed, and their opinions are also quoted by Vigilius from the Acts of the Council of Chalcedon.]

Therefore we, following in all things the discipline and judgment of the holy Fathers, and the disposition of all things according to the account which we have given of the judgment of the Council of Chalcedon, since it is most evidently true, from the words of the Epistle of the venerable man Ibas, regarded with the right and pious mind, and from the action taken regarding Photius and Eustathius, and from the opinions of bishop Ibas, discussed in his presence by those present, that our Fathers present at Chalcedon most justly p.r.o.nounced the faith of the same venerable man Ibas orthodox and his blaming the blessed Cyril, which they perceive to have been from error of human intelligence, purged by appropriate satisfaction, by the authority of our present sentence, we determine and decree in all things so also in the often-mentioned Epistle of the venerable Ibas, the judgment of the Fathers present at Chalcedon remain inviolate.

Conclusion of the _Const.i.tutum_:

These things having been disposed of by us in every point with all caution and diligence, in order to preserve inviolate the reverence of the said synods and the venerable const.i.tutions of the same; mindful that it has been written [_cf._ Prov. 22:26], we ought not to cross the bounds of our Fathers, we determine and decree that it is permitted to no one of any ecclesiastical rank or dignity to do anything contrary to these things which, by this present const.i.tution, we a.s.sert and determine, concerning the oft-mentioned three chapters, or to write or to bring forward, or to compose, or to teach, or to make any further investigation after this present definition. But concerning the same three chapters, if anything contrary to these things, which we here determine and a.s.sert, is made in the name of any one, in ecclesiastical order or dignity, or shall be found by any one or anywheresoever, such a one by the authority of the Apostolic See, in which by the grace of G.o.d we are placed, we refute in every way.

(_e_) Council of Constantinople, A. D. 553, _Definition_. Mansi, IX, 367.

Condemnation of the Three Chapters.

This action is taken from the Definition of the council, a rather wordy doc.u.ment, but ending with a pa.s.sage indicating the action of the council. From this concluding pa.s.sage this condemnation is taken. See Hefele, 274, also PNF, ser. II, vol. XIV, pp.

306-311.

We condemn and anathematize with all other heretics who have been condemned and anathematized by the before-mentioned four holy synods, and by the Catholic and Apostolic Church, Theodore, who was bishop of Mopsuestia, and his impious writings, and also those things which Theodoret impiously wrote against the right faith and against the twelve capitula of the holy Cyril, and against the first synod of Ephesus, and also those which he wrote in defence of Theodore and Nestorius. In addition to these, we also anathematize the impious epistle which Ibas is said to have written to Maris the Persian, which denies that G.o.d the Word was incarnate of the holy Theotokos and ever-virgin Mary, and accuses Cyril, of holy memory, who taught the truth, of being a heretic and of the same sentiments with Apollinaris, and blames the first synod of Ephesus for deposing Nestorius without examination and inquiry, and calls the twelve capitula of Cyril impious and contrary to the right faith, and defends Theodore and Nestorius, and their impious dogmas and writings. We, therefore, anathematize the three chapters before mentioned, that is the impious Theodore of Mopsuestia with his execrable writings, and those things which Theodoret impiously wrote, and the impious letter which is said to be by Ibas, together with their defenders and those who have written or do write in defence of them, or who dare to say that they are correct, and who have defended or do attempt to defend their impiety with the names of the holy Fathers or of the holy Council of Chalcedon.

(_f_) Council of Constantinople A. D. 553. _Anathematism_ 11. Mansi, IX, 201. _Cf._ Denziger. n. 223.

Condemnation of Origen.

Appended to the Definition of the council are fourteen anathematisms, forming (1-10) an exposition of the doctrine of the two natures, and concluding with condemnation of Origen, together with other heretics, and of the Three Chapters (11-14). These anathematisms are based upon a confession of faith of the Emperor Justinian, a lengthy doc.u.ment, but containing thirteen anathematisms. This confession of faith was composed before the council, probably in 551. For an a.n.a.lysis of it, see Hefele, 263. The text of the councils anathematisms may be found in Hefele, 274, also in Hahn, 148. Attempts have been made by older scholars to show that the name Origen was a later insertion.

For arguments, see Hefele, _loc. cit._

If any one does not anathematize Arius, Eunomius, Macedonius, Apollinaris, Nestorius, Eutyches, and Origen, with their impious writings, as also all other heretics already condemned and anathematized by the holy Catholic and Apostolic Church, and by the aforesaid four holy synods, and all those who have been or are of the same mind with the heretics mentioned, and who remain to the end in their impiety, let him be anathema.