The First Seven Ecumenical Councils

THE FIRST SEVEN ECUMENICAL COUNCILS

1. NICÆA (325) / 1
1. Creed / 2
2. Anathemas / 2
3. Canons / 3
4. Letter to the Egyptians / 8
2. CONSTANTINOPLE 1 (381) / 10
1. Creed / 10
2. Canons / 11
3. Letter of the Bishops / 15
3. EPHESUS (431) / 21
1. 2nd Leter ofCyril to Nestorius / 22
2. 2nd Letter of Nestorius to Cyril / 25
3. 3rd Letter of Cyril to Nestorius / 29
4. 12 Anathemas of Cyril / 34
5. Formula of Union / 36
6. Further Texts / 37
4. CHALCEDON (541) / 42
1. Tome of Leo / 42
2. Definition of the Faith / 49
3. Canons / 53
ANATHEMAS against ORIGEN / 59
1. Anathemas of 543 / 59
2. Anathemas of 553 / 60
5. CONSTANTINOPLE 2 (553) / 63
1. Sentence against the 3 Chapters / 63
2. Anathemas against the 3 Chapters / 68
6. CONSTANTINOPLE 3 (692)
1. Definition of Faith
2. 102 Canons of Trullo (Quinsext)
7. NICAEA 2 (787) / 90
1. Decrees / 91
2. Anathemas / 93
2. Canons / 93

O01_NICAEA

THE COUNCIL of NICÆA (325)

[Greek text of the Creed: De decretis Nicaenae synodi, Athanasius Werke, vol. 2.1 ( De Gruyter, Berlin ,1940 TLG 003 33.8.2-11. English Translation: Decrees of the Ecumenical Councils, ed. Norman P. Tanner S.J.

(1) CREED; (2) ANATHEMAS; (3) CANONS; (4) LETTER to the EGYPTIANS

1) THE PROFESSION of FAITH of the 318 FATHERS

1) THE PROFESSION of FAITH of the 318 FATHERS (Expositio fidei CCCXVIII patrum)

[Compare with the CREED of CONSTANTINOPLE ]

1.WE believe in one God the Father all powerful, maker of all things both seen and unseen. And in one Lord Jesus Christ, the Son of God, the only-begotten begotten from the Father, that is from the substance [Gr. ousias, L. substantia] of the Father, / “Πιστεύομεν εἰς ἕνα θεόν, πατέρα, παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν, καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστόν, τὸν υἱὸν τοῦ θεοῦ, γεννηθέντα ἐκ τοῦ πατρὸς μονογενῆ τουτέστιν ἐκ τῆς οὐσίας τοῦ πατρός, / Credimus in unum deum patrem omnipotentem visibilium et invisibilium factorem. Et in unum dominum Iesum Christum filium dei, natum de patre, hoc est de substantia patris,
God from God,
light from light,
true God
from true God, / θεὸν ἐκ θεοῦ,
φῶς ἐκ φωτός,
θεὸν ἀληθινὸν
ἐκ θεοῦ ἀληθινοῦ, / deum de deo,
lumen de lumine,
deum verum
de deo vero,
begotten [Gr. gennethenta, Lat. natum]
not made [Gr. poethenta, Lat. factum], / γεννηθέντα
οὐ ποιηθέντα, / natum
non factum,
CONSUBSTANTIAL [Gr. homoousion, Lat. unius substantiae] with the Father, / ὁμοούσιον τῷ πατρί, / unius substantiae cum patre (quod Graeci dicunt homousion)
through whom all things came to be, both those in heaven and those in earth; / δι’ οὗ τὰ πάντα ἐγένετο τά τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ, / per quem omnia facta sunt sive quae in caelo sive quae in terra;
for us humans and for our salvation he came down and became incarnate, became human, / τὸν δι’ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα καὶ σαρκωθέντα, ἐνανθρωπήσαντα, / qui propter nos homines et propter nostram salutem descendit, incarnatus est, homo factus est,
suffered and rose up on the third day, went up into the heavens, is coming to judge the living and the dead. / παθόντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς οὐρανοὺς καὶ ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς. / passus est et resurrexit tertia die, ascendit in caelos venturus iudicare vivos et mortuos.
And in the holy Spirit. / .καὶ εἰς τὸ ἅγιον πνεῦμα. / Et in spiritum sanctum.

B) ANATHEMAS

2. ANATHEMAS

And those who say / τοὺς δὲ λέγοντας / Eos autem qui dicunt:
1.”there once was when he was not”, and “before he was begotten he was not”, and that / “ἦν ποτε ὅτε οὐκ ἦν” καὶ “πρὶν γεννηθῆναι οὐκ ἦν” καὶ ὅτι / “erat quando non erat”, et: “priusquam nasceretur non erat”, et quia
2.he came to be from things that were not, or / “ἐξ οὐκ ὄντων ἐγένετο” / ex nullius extantibus factus est (quod Graeci exeueonton dicunt), vel
from another hypostasis [Gr. hypostaseos] or substance [Gr. ousias, Lat. substantia], / ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι / alia substantia, dicentes
affirming that the Son of God is [a creature* or] subject to change or alteration / [ἢ κτιστὸν] ἢ τρεπτὸν ἢ ἀλλοιωτὸν τὸν υἱὸν τοῦ θεοῦ / mutabilem et convertibilem filium dei
- these the catholic and apostolic church anathematises. / ἀναθεματίζει ἡ καθολικὴ ἐκκλησία” / hos anathematizat catholica et apostolica ecclesia.
* [creature] not in Tanner’s text

C) CANONS

3. CANONS [Canones]

Eunuchs in the clergy / I De his qui se ipsos abscidunt
1. If anyone in sickness has undergone surgery at the hands of physicians or has been castrated by barbarians, let him remain among the clergy. But if anyone in good health has castrated himself, if he is enrolled among the clergy he should be suspended, and in future no such man should be promoted. But, as it is evident that this refers to those who are responsible for the condition and presume to castrate themselves, so too if any have been made eunuchs by barbarians or by their masters, but have been found worthy, the canon admits such men to the clergy. / Si quis a medicis per languorem desectus est aut abscisus a barbaris, hic in clero permaneat. Si quis autem se sanus abscidit, hunc et in clero constitutum abstinere conveniet et deinceps nullum debere talium promoveri. Sicut autem hoc claret, quod de his qui rem hanc affectant audentque se ipsos abscidere, dictum est, sic eos quos barbari aut domini castraverunt, inveniuntur autem alias dignissimi, ad clerum regula tales admittit.
Neophytes / II De neophytis
2. Since, either through necessity or through the importunate demands of certain individuals, there have been many breaches of the church’s canon, with the result that men who have recently come from a pagan life to the faith after a short catechumenate have been admitted at once to the spiritual washing, and at the same time as their baptism have been promoted to the episcopate or the presbyterate, it is agreed that it would be well for nothing of the kind to occur in the future. / Quoniam plura, aut per necessitatem aut alias cogentibus hominibus adversus ecclesiasticam facta sunt regulam, ut homines ex gentili vita nuper accedentes ad fidem et instructos brevi temporis intervallo mox ad lavacrum spiritale perducerent, simulque ut baptizati sunt, ad episcopatum vel presbiterium promoverent: optime placuit nihil tale de reliquo fieri.
For a catechumen needs time and further probation after baptism, for the apostle’s words are clear: “Not a recent convert, or he may be puffed up and fall into the condemnation and the snare of the devil” (I Tim.3:6-7). But if with the passage of 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. / Nam et tempore opus est ei qui cathecizatur, et post baptismum probatione quam plurima. Manifesta est enim apostolica scriptura, quae dicit: non neophytum, ne in superbiam 5 elatus in iudicium incidat et laqueum diabuli. (I Tim.3:6-7). Si vero processu temporis aliquod animae delictum circa personam reperiatur huiusmodi et a duobus vel tribus testibus arguatur: a clero talis abstineat. Si quis autem praeter haec fecerit, quasi contra magnum concilium sese efferens, ipse de clericatus honore periclitabitur.
Women in Clerical Households / III Quae mulieres cum sacerdotibus commorentur
3. 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 suspicion. / lnterdixit per omnia magna synodus, nec episcopo nec presbitero nec diacono nec alicui prorsus, qui est in clero, licere subintroductam habere mulierem, nisi forte matrem aut sororem aut amitam vel cas tantum personas quae suspiciones effugiunt.
Episcopal Ordination / IV De ordinatione episcoporum
4. 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. / Episcopum convenit maxime quidem ab omnibus qui sunt in provincia episcopis ordinari. Si autem hoc difficile fuerit, aut propter instantem necessitatem aut propter iteneris longitudinem: modis omnibus tamen tribus in id ipsum convenientibus et absentibus episcopis pariter decernentibus et per scripta consentientibus tunc ordinatio celebretur. Firmitas autem eorum, quae geruntur per unamquamque provinciam, metropolitano tribuatur episcopo.
Excommunication / V De excommunicatis
5. Concerning those, whether of the clergy or the laity, who have been excommunicated, 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. / De his qui communione privantur seu ex clero seu ex laico ordine, ab episcopis per unamquamque provinciam no sententia regularis obtineat, ut hii qui ab aliis abiciuntur, non recipiantur ab aliis. Requiratur autem, ne pusillanimitate aut pertinacia vel alio quolibet episcopi vitio videatur a congregatione seclusus. Ut hoc ergo decentius inquiratur, bene placuit annis singulis per unamquamque provinciam bis in anno concilia celebrari, ut communiter omnibus simul episcopis provincias congregatis quaestiones discutiantur huiusmodi et sic, qui suo peccaverunt evidenter episcopo, rationabiliter excommunicati ab omnibus aestimentur, usquequo vel in communi vel eidem episcopo placeat humaniorem pro talibus ferre sententiam. Concilia vero celebrentur unum quidem ante quadragensimam paschae, ut omni dissensione sublata munus offeratur Deo purissimum, secundum vero circa tempus autumni.
Episcopal Precedence / VI De primatibus episcoporum
6. The ancient customs of Egypt, Libya and Pentapolis shall be maintained, 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. / Antiqua consuetudo servetur per Aegyptum, Lybiam et Pentapolim, ita ut Alexandrinus episcopus horum omniurn habeat potestatem, quia et urbis Romae episcopo parilis mos est. Simiiter autem et apud Anthiociam ceterasque provincias suis privilegia serventur ecclesiis.
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. / lllud autem generaliter datum est, quod si quis praeter consilium metropolitani fuerit factus episcopus, hunc magna synodus definivit episcopum exsistere non debere. Sin autem communi cunctorum decreto rationabili et secundum ecclesiasticam regulam conprobato duo vel tres propter contentiones proprias contradicunt, obtineat sententia plurimorum.
Privileges of the bishop of Jerusalem / VI De honore episcopi Heliae, id est Hierusolimae
7.Since there prevails a custom and ancient tradition to the effect that the bishop of Aelia [= Jerusalem] is to be honoured, let him be granted everything consequent upon this honour, saving the dignity proper to the metropolitan. / Quia consuetudo praevaluit et antiqua traditio ut Heliae episcopus honoretur, habeat honoris consequentiam, salva metropolitani propria dignitate.
Canons 8-14
The self-styled “pure ones” (cathars) / VIII De his qui se catharos, id est mundos, appellant
8. Concerning those who designate themselves the pure ones [cathari], 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. / 8, De his qui se cognominant catharos, id est mundos, si quando venerint ad ecclesiam catholicam, placuit sancto et magno concilio, ut impositionem manus accipientes sic in clero permaneant.
But before all this it is fitting that they give a written undertaking that they will accept and follow the decrees of the catholic church, namely that they will be 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. / Haec autem eos prae omnibus scriptis convenit profiteri, quod catholicae et apostolicae ecclesiae dogmata suscipiant et sequantur, id est bigamis se communicare et his, qui in persequutione prolapsi sunt, erga quos et spatia constituta sunt et tempora definita, ita ut ecclesiae catholicae et apostolicae placita sequantur in omnibus.