The Sixth Ecumenical Council


Ecumenical Council

Maximos Confessor

Engl. tr. based on NPNF 2nd ser, v. 14, and Tanner, Ec. Counc.  Greek: Concilia Oecumenica (ACO), Concilium universale Constantinopolitanum tertium (680–681). Concilii actiones I–XVIII.  R. Riedinger, Acta conciliorum oecumenicorum, Pars 1-2 Series secunda, volumen secundum: Concilium universale Constantinopolitanum tertium. (Berlin: De Gruyter, 1990, 1992)

Sentence Against the Three Chapters





( Found in the Acts, Session XVIII., L. and C., Concilia, Tom. VI., col. 1019.)


The holy, great, and Ecumenical Synod which has been assembled by the grace of God, and the religious decree of the most religious and faithful and mighty Sovereign Constantine, in this God-protected and royal city of Constantinople, New Rome, in the Hall of the imperial Palace, called Trullus, has decreed as follows.


The only-begotten Son, and Word of God the Father, who was made man in all things like unto us without sin, Christ our true God, has declared expressly in the words of the Gospel, “I am the light of the world he that followeth me shall not walk in darkness, but shall have the light of life.” And again, “My peace I leave with, you, my peace I give unto you.” Ὁ τοῦ θεοῦ καὶ πατρὸς μονογενὴς υἱός τε καὶ λόγος, ὁ κατὰ πάντα ὅμοιος ἡμῖν χωρὶς ἁμαρτίας γενόμενος ἄνθρωπος Χριστὸς ὁ ἀληθινὸς θεὸς ἡμῶν ἐν εὐαγγελικαῖς διαπρυσίωςἐκήρυξε φωναῖς· ἐγώ εἰμι τὸ φῶς τοῦ κόσμου, ὁ ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσῃ ἐν τῇσκοτίᾳ, ἀλλ’ ἕξει τὸ φῶς τῆς ζωῆς. καὶ πάλιν· εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν, εἰρήνην τὴνἐμὴν δίδωμι ὑμῖν.   
Our most gentle Sovereign, the champion of orthodoxy, and opponent of evil doctrine, being reverentially led by this divinely uttered doctrine of peace, and having convened this our holy and Ecumenical assembly, has united the judgment of the whole Church. ταύτῃ τοι τῇ θεολέκτῳ τῆς εἰρήνης διδασκαλίᾳ θεοσόφως ὁ πραότατος ἡμῶν βασιλεὺς ὁδηγούμενος ὁ τῆς μὲν ὀρθοδοξίας ὑπέρμαχος, τῆς δὲ κακοδοξίαςἀντίμαχος τὴν καθ’ ἡμᾶς ἁγίαν ταύτην καὶ οἰκουμενικὴν συναθροίσας ὁμήγυριν τὸ τῆςἐκκλησίας ἅπαν ἥνωσε σύγκριμα.   

Wherefore this our holy and Ecumenical Synod having driven away the impious error which had prevailed for a certain time until now, and following closely the straight path of the holy and approved Fathers, has piously given its full assent to the five holy and Ecumenical Synods

ὅθεν ἡ καθ’ ἡμᾶς ἁγία καὶ οἰκουμενικὴ σύνοδοςτὴν ἀπό τινων καὶ ὧδε χρόνων τῆς δυσσεβείας πλάνην πόρρωθεν ἀπελάσασα καὶ τῇ τῶνἁγίων καὶ ἐκκρίτων πατέρων ἀπλανῶς εὐθείᾳ τρίβῳ κατακολουθήσασα, ταῖς ἁγίαις καὶ οἰκουμενικαῖς πέντε συνόδοις ἐν ἅπασιν εὐσεβῶς ὡμοφώνησε.   φαμὲν τῇ τῶν τριαοἰκουμενικαῖς πέντε συνόδοις ἐν ἅπασιν εὐσεβῶς ὡμοφώνησε.   

that is to say, φαμὲν

[1] to that of the 318 holy Fathers who assembled in Nicaea against the raging Arius;

τῇ τῶν τριακοσίων δέκα καὶ ὀκτὼ ἐν Νικαίᾳ συνελθόντων ἁγίων πατέρων κατὰ τοῦ μανιώδους Ἀρείου,  

[2] and the next in Constantinople of the 150 God-inspired men against Macedonius the adversary of the Spirit, and the impious Apollinaris;

καὶ τῇ μετ’ αὐτὴν ἐν Κωνσταντινουπόλει τῶν ἑκατὸν πεντήκοντα θεοφόρων ἀνδρῶνκατὰ Μακεδονίου τοῦ πνευματομάχου καὶ Ἀπολιναρίου τοῦ δυσσεβοῦς,         

[3] and also the first in Ephesus of 200 venerable men convened against Nestorius the Judaizer;

ὁμοίως καὶτῇ ἐν Ἐφέσῳ τὸ πρότερον κατὰ Νεστορίου τοῦ ἰουδαιόφρονος συναγηγερμένων διακοσίων θεσπεσίων ἀνδρῶν,

[4] and that in Chalcedon of 630 God-inspired Fathers against Eutyches and Dioscorus hated of God;

καὶ τῇ ἐν Χαλκηδόνι τῶν ἑξακοσίων τριάκοντα θεοπνεύστωνπατέρων κατ’ Εὐτυχοῦς καὶ Διοσκόρου τῶν θεοστυγῶν,

[5] and in addition to these, to the last, that is the Fifth holy Synod assembled in this place, against

πρὸς ταύταις καὶ τῇτελευταίᾳ τούτων πέμπτῃ ἁγίᾳ συνόδῳ τῇ ἐνταῦθα συναθροισθείσῃ κατὰ

Theodore of Mopsuestia, Origen, Didymus, and Evagrius, and the writings of Theodoret against the Twelve Chapters of the celebrated Cyril, and the Epistle which was said to be written by Ibas to Maris the Persian), renewing in all things the ancient decrees of religion, and chasing away the impious doctrines of irreligion.

 Θεοδώρου τοῦΜομψουεστίας, Ὠριγένους, Διδύμου τε καὶ Εὐαγρίου καὶ τῶν συγγραμμάτων Θεοδωρίτουτῶν κατὰ τῶν δώδεκα κεφαλαίων τοῦ ἀοιδίμου Κυρίλλου καὶ τῆς λεγομένης Ἴβα ἐπιστολῆς πρὸς Μάριν γεγράφθαι τὸν Πέρσην, ἀκαινοτόμητα μὲν ἐν πᾶσι τὰ τῆς εὐσεβείας ἀνανεωσαμένη θεσπίσματα, τὰ βέβηλα δὲ τῆς δυσσεβείας ἐκδιώξασα δόγματα.   
And this our holy and Ecumenical Synod inspired of God has set its seal to the Creed which was put forth by the 318 Fathers, and again religiously confirmed by the 150, which also the other holy synods cordially received and ratified for the taking away of every soul-destroying heresy. καὶ τὸπαρὰ τῶν τριακοσίων δέκα καὶ ὀκτὼ πατέρων ἐκτεθέν, καὶ αὖθις παρὰ τῶν ἑκατὸν πεντήκοντα θεοφρόνως βεβαιωθέν, ὅπερ καὶ αἱ λοιπαὶ ἅγιαι σύνοδοι ἐπ’ ἀναιρέσει πάσηςψυχοφθόρου αἱρέσεως ἀσπασίως ἐδέξαντο καὶ ἐπεκύρωσαν σύμβολον καὶ ἡ καθ’ ἡμᾶς ἁγίακαὶ οἰκουμενικὴ θεοπνεύστως ἐπεσφράγισε σύνοδος.

The profession of faith of the 318 holy and blessed fathers  in Nicaea:

Ἔκθεσις πίστεως τῶν ἐν Νικαίᾳ τριακοσίων δέκα καὶ ὀκτὼ ἁγίων καὶ μακαρίων πατέρων· 

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, 

God from God,

     light from light,

        true God

            from true God,

θεὸν ἐκ θεοῦ,

φῶς ἐκ φωτός,

θεὸν ἀληθινὸν

   ἐκ θεοῦ  ἀληθινοῦ,

begotten [Gr. gennethenta, Lat. natum]

     not made [Gr. poethenta, Lat. factum],


    οὐ ποιηθέντα,

CONSUBSTANTIAL [Gr. homoousion, Lat. unius substantiae] with the Father, 

μοούσιον τῷ πατρί,

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,  

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,

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.

And in the holy Spirit.

.καὶ εἰς τὸ ἅγιον πνεῦμα.

And those who say

τοὺς δὲ λέγοντας

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

2. he came to be from things that were not, or

"ἐξ οὐκ ὄντων ἐγένετο"

from another hypostasis [Gr. hypostaseos] or substance [Gr. ousias, Lat. substantia],

ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι

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

 - these the catholic and apostolic church anathematises.

ἀναθεματίζει ἡ καθολικὴ ἐκκλησία"

 The profession of faith of the 150 holy and blessed fathers in Constantinople

Ἔκθεσις πίστεως τῶν ἐν Κωνσταντινουπόλει ἑκατὸν πεντήκοντα ἁγίων καὶ μακαρίωνπατέρων.

(so-called “Nicene” ) Creed

Ἔχθεσις τῶν
ρν́ πατέρων

WE believe in one God the Father all-powerful, maker of heaven and of earth, and of all things both seen and unseen.  

Πιστεύομεν εἰς ἕνα θεὸν πατέρα παντοκράτορα͵ ποιητὴν οὐρανοῦ τε καὶ γῆς͵ ὁρατῶν τε πάντων καὶ ἀοράτων.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten from the Father before all the ages,

καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστόν͵ τὸν υἱὸν τοῦ θεοῦ τὸν μονογενῆ͵ τὸν ἐκ τοῦ πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων͵

[Lat. God from God]


[Gr. that is, of the same substance as the Father]

[τουτέστιν ἐκ τῆς οὐσίας τοῦ πατρός

light from light, true God from true God, begotten not made,

 φῶς ἐκ φωτός͵ θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ͵ γεννηθέντα οὐ ποιηθέντα͵

consubstantial with the Father,

ὁμοούσιον τῷ πατρί͵

through whom all things came to be;

 δι΄ οὗ τὰ πάντα ἐγένετο͵ τ

[Gr. things in the heavens and on earth]

[ά τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐν τῇ γῇ· ]

for us humans and for our salvation he came down from the heavens and became incarnate from the holy Spirit and the virgin Mary,

τὸν δι΄ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου

became human and was crucified on our behalf under Pontius Pilate;

καὶ ἐνανθρωπήσαντα͵ σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου

he suffered and was buried and rose up on the third day

καὶ παθόντα καὶ ταφέντα͵ καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ

in accordance with the scriptures;

κατὰ τὰς γραφὰς

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;

καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ πατρός͵ καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς͵

his kingdom will have no end.

οὗ τῆς βασιλείας οὐκ ἔσται τέλος.

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;

καὶ εἰς τὸ πνεῦμα τὸ ἅγιον͵ τὸ κύριον καὶ ζωοποιόν͵ τὸ ἐκ τοῦ πατρὸς ἐκπορευόμενον͵ τὸ σὺν πατρὶ καὶ υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον͵ τὸ λαλῆσαν διὰ τῶν προφητῶν·

in one, holy, catholic and apostolic church. We confess one baptism for the forgiving of sins.

εἰς μίαν ἁγίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν· ὁμολογοῦμεν ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν͵

We look forward to a resurrection of the dead and life in the age to come.

προσδοκῶμεν ἀνάστασιν νεκρῶν καὶ ζωὴν τοῦ μέλλοντος αἰῶνος.



The holy and Ecumenical Synod further says,

Ἡ ἁγία καὶ οἰκουμενικὴ σύνοδος εἶπεν·

this pious and orthodox Creed of the Divine grace would be sufficient for the full knowledge and confirmation of the orthodox faith. But as the author of evil, who, in the beginning, availed himself of the aid of the serpent, and by it brought the poison of death upon the human race, has not desisted, but in like manner now, having found suitable instruments for working out his will,

Ἤρκει μὲν οὖν εἰς ἐντελῆ τῆς ὀρθοδόξου πίστεως ἐπίγνωσίν τε καὶ βεβαίωσιν τὸ εὐσεβὲς καὶ ὀρθόδοξον τοῦτο τῆς θείας χάριτος σύμβολον· ἀλλ’ ἐπεὶ οὐκ ἐπαύσατο ἀρχῆθεν τῆς κακίας ὁ ἐφευρετὴς συνεργὸν τὸν ὄφιν εὑράμενος καὶ δι’ αὐτοῦ τὸν ἰοβόλον τῇ ἀνθρωπείᾳ φύσει προσαγόμενος θάνατον, οὕτω καὶ νῦν ὄργανα πρὸς τὴν οἰκείαν αὐτοῦ βούλησιν  εὑρηκὼς ἐπιτήδεια,    

we mean[:]  

Theodorus, who was Bishop of Pharan,

Sergius, Pyrrhus, Paul and Peter, who were Archbishops of this royal city,

and moreover, Honorius who was Pope of the elder Rome,

Cyrus Bishop of Alexandria,

Macarius who was lately bishop of Antioch, and Stephen his disciple

Θεόδωρόν φαμεν τὸν γενόμενον τῆς Φαρὰν ἐπίσκοπον,

Σέργιον, Πύρρον, Παῦλον, Πέτρον τοὺς γενομένους προέδρους τῆς βασιλίδος ταύτης πόλεως,

ἔτι δὲ καὶ Ὁνώριον τὸν γενόμενον πάπαν τῆς πρεσβυτέρας Ῥώμης,

Κῦρον τὸν Ἀλεξανδρείας ἐπισκοπήσαντα,

Μακάριόν τε τὸν Ἀντιοχείας προσεχῶς γενόμενον πρόεδρον καὶ Στέφανον τὸν τούτου μαθητήν,  

has actively employed them in raising up for the whole Church the stumbling-blocks of one will and one operation in the two natures of Christ our true God, one of the Holy Trinity; thus disseminating, in novel terms, amongst the orthodox people, an heresy similar to the mad and wicked doctrine of the impious Apollinaris, Severus, and Themistius, and endeavouring craftily to destroy the perfection of the incarnation of the same our Lord Jesus Christ, our God, by blasphemously representing his flesh endowed with a rational soul as devoid of will or operation.

οὐκ ἤργησε δι’ αὐτῶν τῷ τῆς ἐκκλησίας πληρώματι τῆς  πλάνης ἐπεγείρειν τὰ σκάνδαλα ἑνὸς θελήματος καὶ μιᾶς ἐνεργείας ἐπὶ τῶν δύο φύσεων τοῦ ἑνὸς τῆς ἁγίας τριάδος Χριστοῦ τοῦ ἀληθινοῦ θεοῦ ἡμῶν, τῷ ὀρθοδόξῳ λαῷ και- νοφώνως ἐνσπείρας τὴν αἵρεσιν τῇ Ἀπολιναρίου, Σεβήρου καὶ Θεμεστίου τῶν δυσσεβῶν φρενοβλαβεῖ κακοδοξίᾳ συνᾴδουσαν, καὶ τὸ τέλειον τῆς ἐνανθρωπήσεως τοῦ αὐτοῦ ἑνὸς κυρίου Ἰησοῦ Χριστοῦ τοῦ θεοῦ ἡμῶν ἀνελεῖν διά τινος δολερᾶς ἐπινοίας σπουδάσασαν,  ἀθέλητον ἐντεῦθεν καὶ ἀνενέργητον τὴν νοερῶς ἐμψυχωμένην αὐτοῦ σάρκα δυσφήμως ἀθέλητον ἐντεῦθεν καὶ ἀνενέργητον τὴν νοερῶς ἐμψυχωμένην αὐτοῦ σάρκα δυσφήμως εἰσάγουσαν.

Christ, therefore, our God, has raised up our faithful Sovereign, a new David, having found him a man after his own heart, who as it is written, “has not suffered his eyes to sleep nor his eyelids to slumber,” until he has found a perfect declaration of orthodoxy by this our God-collected and holy Synod; for, according to the sentence spoken of God, “Where two or three are gathered together in my name, there am I in the midst of them,” the present holy and Ecumenical Synod faithfully receiving and saluting with uplifted hands as well the suggestion which by the most holy and blessed Agatho, Pope of ancient Rome, was sent to our most pious and faithful Emperor Constantine, which rejected by name those who taught or preached one will and one operation in the dispensation of the incarnation of our Lord Jesus Christ who is our very God, has likewise adopted that other synodal suggestion which was sent by the Council holden under the same most holy Pope, composed of 125 Bishops, beloved of God, to his God-instructed tranquillity, as consonant to the holy Council of Chalcedon and to the Tome of the most holy and blessed Leo, Pope of the same old Rome, which was directed to St. Flavian, which also this Council called the Pillar of the right faith; and also agrees with the Synodal Epistles which were written by Blessed Cyril against the impious Nestorius and addressed to the Oriental Bishops.

Ἐξήγειρε τοίνυν Χριστὸς ὁ θεὸς ἡμῶν τὸν πιστὸν βασιλέα, τὸν νέον Δαυίδ, ἄνδρα κατὰ τὴν ἑαυτοῦ καρδίαν εὑρηκώς, ὃς οὐκ ἔδωκε, κατὰ τὸ γεγραμμένον, ὕπνον τοῖς ὀφθαλμοῖς αὐτοῦ καὶ τοῖς βλεφάροις αὐτοῦ νυσταγμόν, ἕως ὅτου διὰ τῆς καθ’ ἡμᾶς θεοσυλλέκτου  ταύτης καὶ ἱερᾶς ὁμηγύρεως τὸ τῆς ὀρθοδοξίας εὗρε τέλειον κήρυγμα, κατὰ γὰρ τὴν θεόλεκτον φωνὴν ὅπου ἐάν εἰσι δύο ἢ τρεῖς ἐπὶ τῷ ἐμῷ ὀνόματι συνηγμένοι, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν, ἥτις παροῦσα ἁγία καὶ οἰκουμενικὴ σύνοδος πιστῶς δεξαμένη καὶ ὑπτίαις χερσὶν ἀσπασαμένη τήν τε τοῦ ἁγιωτάτου καὶ μακαριωτάτου πάπα τῆς πρεσβυτέρας Ῥώμης Ἀγάθωνος γενομένην ἀναφορὰν πρὸς τὸν εὐσεβέστατον καὶ πιστότατον ἡμῶν  βασιλέα Κωνσταντῖνον τὴν ἀποβαλλομένην ὀνομαστὶ τοὺς κηρύξαντας καὶ διδάξαντας, ὡς προδεδήλωται, ἓν θέλημα καὶ μίαν ἐνέργειαν ἐπὶ τῆς ἐνσάρκου οἰκονομίας <τοῦ κυρίου ἡμῶν Ἰησοῦ> Χριστοῦ τοῦ ἀληθινοῦ θεοῦ ἡμῶν, ὡσαύτως δὲ προσηκαμένη καὶ τὴν ἐκ τῆς ὑπὸ τὸν αὐτὸν ἁγιώτατον πάπαν ἱερᾶς συνόδου τῶν ἑκατὸν εἴκοσι πέντε θεοφιλῶν ἐπισκόπων ἑτέραν συνοδικὴν ἀναφορὰν <ἀπεσταλμένην> πρὸς τὴν αὐτοῦ θεόσοφον γαληνότητα, ὡς ἅτε συμφωνούσας τῇ τε ἁγίᾳ ἐν Χαλκηδόνι συνόδῳ καὶ τῷ Τόμῳ τοῦ πανιέρου  (p.774.) καὶ μακαριωτάτου πάπα τῆς αὐτῆς πρεσβυτέρας Ῥώμης Λέοντος, τῷ σταλέντι πρὸς Φλαβιανὸν τὸν ἐν ἁγίοις, ὃν καὶ „στήλην ὀρθοδοξίας“ ἡ τοιαύτη σύνοδος ἀπεκάλεσεν· ἔτι μὴν καὶ ταῖς συνοδικαῖς ἐπιστολαῖς ταῖς γραφείσαις παρὰ τοῦ μακαρίου Κυρίλλου κατὰ Νεστορίου τοῦ δυσσεβοῦς καὶ πρὸς τοὺς τῆς ἀνατολῆς ἐπισκόπους

Following the five holy Ecumenical Councils and the holy and approved Fathers, with one voice defining that our Lord Jesus Christ must be confessed to be very God and very man, one of the holy and consubstantial and life-giving Trinity, perfect in Deity and perfect in humanity, very God and very man, of a reasonable soul and human body subsisting; consubstantial with the Father as touching his Godhead and consubstantial with us as touching his manhood; in all things like unto us, sin only excepted; begotten of his Father before all ages according to his Godhead, but in these last days for us men and for our salvation made man of the Holy Ghost and of the Virgin Mary, strictly and properly the Mother of God according to the flesh;

ἑπομένη τε ταῖς ἁγίαις καὶ οἰκουμενικαῖς πέντε συνόδοις καὶ τοῖς ἁγίοις καὶ ἐκκρίτοις πατράσι καὶ συμφώνως  ὁρίζουσα ὁμολογεῖν τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν ἀληθινὸν θεὸν ἡμῶν, τὸν ἕνα τῆς ἁγίας ὁμοουσίου καὶ ζωαρχικῆς τριάδος, „τέλειον ἐν θεότητι καὶ τέλειον τὸν αὐτὸν ἐν ἀνθρωπότητι, θεὸν ἀληθῶς καὶ ἄνθρωπον ἀληθῶς τὸν αὐτὸν ἐκ ψυχῆς λογικῆς καὶ σώματος, ὁμοούσιον τῷ πατρὶ κατὰ τὴν θεότητα καὶ ὁμοούσιον ἡμῖν τὸν αὐτὸν κατὰ τὴν ἀνθρωπότητα, κατὰ πάντα ὅμοιον ἡμῖν χωρὶς ἁμαρτίας, πρὸ αἰώνων μὲν ἐκ τοῦ πατρὸς  γεννηθέντα κατὰ τὴν θεότητα, ἐπ’ ἐσχάτων δὲ τῶν ἡμερῶν τὸν αὐτὸν δι’ ἡμᾶς καὶ διὰ τὴν ἡμετέραν σωτηρίαν ἐκ πνεύματος ἁγίου καὶ Μαρίας τῆς παρθένου τῆς κυρίως καὶ κατὰ ἀλήθειαν θεοτόκου κατὰ τὴν ἀνθρωπότητα,

one and the same Christ our Lord the only-begotten Son of two natures unconfusedly, unchangeably, inseparably indivisibly to be recognized, the peculiarities of neither nature being lost by the union but rather the proprieties of each nature being preserved, concurring in one Person and in one subsistence, not parted or divided into two persons but one and the same only-begotten Son of God, the Word, our Lord Jesus Christ, according as the Prophets of old have taught us and as our Lord Jesus Christ himself hath instructed us, and the Creed of the holy Fathers hath delivered to us;

ἕνα καὶ τὸν αὐτὸν Χριστὸν υἱὸν κύριον μονογενῆ, ἐν δύο φύσεσιν ἀσυγχύτως ἀτρέπτως ἀχωρίστως ἀδιαιρέτως γνωριζόμενον, οὐδαμοῦ τῆς τῶν φύσεων διαφορᾶς ἀνῃρημένης διὰ τὴν ἕνωσιν, σῳζομένης δὲ μᾶλλον τῆς  ἰδιότητος ἑκατέρας φύσεως καὶ εἰς ἓν πρόσωπον καὶ μίαν ὑπόστασιν συντρεχούσης, οὐκ εἰς δύο πρόσωπα μεριζόμενον ἢ διαιρούμενον, ἀλλ’ ἕνα καὶ τὸν αὐτὸν υἱὸν μονογενῆ θεὸν λόγον κύριον Ἰησοῦν Χριστόν, καθάπερ ἄνωθεν οἱ προφῆται περὶ αὐτοῦ καὶ αὐτὸς ἡμᾶς Ἰησοῦς ὁ Χριστὸς ἐξεπαίδευσε καὶ τὸ τῶν ἁγίων πατέρων ἡμῖν παραδέδωκε σύμβολον“,

defining all this we likewise declare that in him are two natural wills and two natural operations indivisibly, inconvertibly, inseparably, inconfusedly, according to the teaching of the holy Fathers.  καὶ δύο φυσικὰς θελήσεις ἤτοι θελήματα ἐν αὐτῷ καὶ δύο φυσικὰς ἐνεργείας ἀδιαιρέτως  ἀτρέπτως ἀμερίστως ἀσυγχύτως κατὰ τὴν τῶν ἁγίων πατέρων διδασκαλίαν.

And these two natural wills are not contrary the one to the other (God forbid!) as the impious heretics assert, but his human will follows and that not as resisting and reluctant, but rather as subject to his divine and omnipotent will. For it was right that the flesh should be moved but subject to the divine will, according to the most wise Athanasius. For as his flesh is called and is the flesh of God the Word, so also the natural will of his flesh is called and is the proper will of God the Word, as he himself says: “I came down from heaven, not that I might do mine own will but the will of the Father which sent me!” where he calls his own will the will of his flesh, inasmuch as his flesh was also his own.

Ὡσαύτως κηρύττομεν καὶ δύο μὲν φυσικὰ θελήματα οὐχ ὑπεναντία, μὴ γένοιτο, καθὼς οἱ ἀσεβεῖς ἔφησαν αἱρετικοί, ἀλλ’ ἑπόμενον τὸ ἀνθρώπινον αὐτοῦ θέλημα καὶ μὴ ἀντιπίπτον ἢ ἀντιπαλαῖον, μᾶλλον μὲν οὖν καὶ ὑποτασσόμενον τῷ θείῳ αὐτοῦ καὶ πανσθενεῖ θελήματι· „ἔδει γὰρ τὸ τῆς σαρκὸς θέλημα κινηθῆναι, ὑποταγῆναι δὲ τῷ θελήματι τῷ θεϊκῷ“ κατὰ  τὸν πάνσοφον Ἀθανάσιον. ὥσπερ γὰρ ἡ αὐτοῦ σὰρξ σὰρξ τοῦ θεοῦ λόγου λέγεται καί ἐστιν, οὕτως καὶ τὸ φυσικὸν τῆς σαρκὸς αὐτοῦ θέλημα ἴδιον τοῦ θεοῦ λόγου λέγεται καί ἐστι, καθά φησιν ὁ αὐτός· „ὅτι καταβέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμόν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με πατρός· ἴδιον λέγων θέλημα αὐτοῦ τὸ τῆς σαρκός, ἐπεὶ καὶ ἡ σὰρξ ἰδία αὐτοῦ γέγονεν.“

On the Deification of Christ's Sacred Humanity

For as his most holy and immaculate animated flesh was not destroyed because it was deified ὃν γὰρ τρόπον ἡ παναγία καὶ ἄμωμος ἐμψυχωμένη  αὐτοῦ σὰρξ θεωθεῖσα οὐκ ἀνῃρέθη,
but continued in its own state and nature ἀλλ’ ἐν τῷ ἰδίῳ αὐτῆς ὅρῳ τε καὶ λόγῳ διέμεινεν,
so also his human will, although deified, was not suppressed, but was rather preserved οὕτως καὶ τὸ ἀνθρώπινον αὐτοῦ θέλημα θεωθὲν οὐκ ἀνῃρέθη,σέσωσται δὲ μᾶλλον

according to the saying of Gregory [Nazianzen] the Theologian: “His will [i.e., the Savior’s] is not contrary to God but altogether deified.”

 κατὰ τὸν θεολόγον Γρηγόριον λέγοντα· „τὸ γὰρ ἐκείνου θέλειν τοῦ κατὰ τὸν σωτῆρα νοουμένου οὐδὲ ὑπεναντίον θεῷ, θεωθὲν ὅλον.“  (776.)

We glorify two natural operations indivisibly, immutably, inconfusedly, inseparably in the same our Lord Jesus Christ our true God, that is to say a divine operation and a human operation, according to the divine preacher Leo, who most distinctly asserts as follows: “For each form (μορφη) does in communion with the other what pertains properly to it, the Word, namely, doing that which pertains to the Word, and the flesh that which pertains to the flesh.”

Δύο δὲ φυσικὰς ἐνεργείας ἀδιαιρέτως ἀτρέπτως ἀμερίστως ἀσυγχύτως ἐν αὐτῷ τῷ κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ τῷ ἀληθινῷ θεῷ ἡμῶν δοξάζομεν, τουτέστι θείαν ἐνέργειαν καὶ ἀνθρωπίνην ἐνέργειαν κατὰ τὸν θεηγόρον Λέοντα τρανέστατα φάσκοντα· „ἐνεργεῖ γὰρ ἑκατέρα μορφὴ μετὰ τῆς θατέρου κοινωνίας, ὅπερ ἴδιον ἔσχηκε, τοῦ μὲν λόγου κατεργα- ζομένου τοῦτο ὅπερ ἐστὶ τοῦ λόγου, τοῦ δὲ σώματος ἐκτελοῦντος ἅπερ ἐστὶ τοῦ σώματος.“ 

For we will not admit one natural operation in God and in the creature, as we will not exalt into the divine essence what is created, nor will we bring down the glory of the divine nature to the place suited to the creature.

„οὐ γὰρ δήπου μίαν δώσομεν φυσικὴν τὴν ἐνέργειαν θεοῦ καὶ ποιήματος, ἵνα μήτε τὸ ποιηθὲν εἰς τὴν θείαν ἀναγάγωμεν οὐσίαν, μήτε μὴν τῆς θείας φύσεως τὸ ἐξαίρετον εἰς τὸν τοῖς γεννητοῖς πρέποντα καταγάγωμεν τόπον.“

We recognize the miracles and the sufferings as of one and the same [Person], but of one or of the other nature of which he is and in which he exists, as Cyril admirably says.

ἑνὸς γὰρ καὶ τοῦ αὐτοῦ τά τε θαύματα καὶ τὰ πάθη γινώσκομεν, „κατ’ ἄλλο καὶ ἄλλο“ τῶν ἐξ ὧν ἐστι φύσεων καὶ ἐν αἷς τὸ εἶναι ἔχει, ὡς ὁ θεσπέσιος ἔφησε Κύριλλος. 

Preserving therefore the unconfusedness and indivisibility, we make briefly this whole confession, believing our Lord Jesus Christ to be one of the Trinity and after the incarnation our true God,

Πάντοθεν γοῦν τὸ ἀσύγχυτόν τε καὶ ἀδιαίρετον φυλάττοντες συντόμῳ φωνῇ τὸ πᾶν ἐξαγγέλλομεν· ἕνα τῆς ἁγίας τριάδος καὶ μετὰ σάρκωσιν τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν ἀληθινὸν θεὸν  ἡμῶν εἶναι πιστεύοντές

we say that his two natures shine forth in his one subsistence [hypostasis]

φαμεν τὰς δύο αὐτοῦ φύσεις ἐν τῇ μιᾷ αὐτοῦ διαλαμπούσῃ ὑποστάσει,

in which he both performed the miracles and endured the sufferings through the whole of his providential dwelling [here]; and that not [merely] in appearance but in very truth,

ἐν ᾗ τά τε θαύματα καὶ τὰ παθήματα δι’ ὅλης αὐτοῦ τῆς οἰκονομικῆς ἀναστροφῆς οὐ κατὰ φαντασίαν, ἀλλ’ ἀληθῶς ἐπεδείξατο

the difference of natures being recognized in the same one subsistence [hypostasis],

τῆς φυσικῆς ἐν αὐτῇ  τῇ μιᾷ ὑποστάσει διαφορᾶς γνωριζομένης

for although in communion with each other, yet each nature wills and does – without confusion or division – the things proper to it:

τῷ μετὰ τῆς θατέρου κοινωνίας ἑκατέραν φύσιν ἀδιαιρέτως καὶ ἀσυγχύτως θέλειν τε καὶ ἐνεργεῖν τὰ ἴδια·

And so, in accordance with this reasoning we confess two natural wills [thelemata] and operations [energeias] concurring most fitly for the salvation of the human race.

καθ’ ὃν δὴ λόγον καὶ δύο φυσικὰ θελήματά τε καὶ ἐνεργείας δοξάζομεν πρὸς σωτηρίαν τοῦ ἀνθρωπίνου γένους καταλλήλως συντρέχοντα.

These points, therefore, with all precision and care having been formulated by us, we define that it be permitted to no one to bring forward, or to write, or to compose, or to think, or to teach a different faith. Whosoever shall presume to compose a different faith, or to propose, or teach, or hand to those wishing to be converted to the knowledge of the truth, from the Gentiles or Jews, or from any heresy, any different Creed; or to introduce a new voice or invention of speech to subvert these things which now have been determined by us, all these, if they be Bishops or clerics let them be deposed, the Bishops from the Episcopate, the clerics from the clergy; but if they be monks or laymen: let them be anathematized.

„Τούτων τοίνυν μετὰ πάσης πανταχόθεν ἀκριβείας τε καὶ ἐμμελείας παρ’ ἡμῶν διατυπωθέντων ὁρίζομεν ἑτέραν πίστιν μηδενὶ ἐξεῖναι προφέρειν ἢ γοῦν συγγράφειν ἢ συντιθέναι ἢ φρονεῖν ἢ διδάσκειν ἑτέρως, τοὺς δὲ τολμῶντας ἢ συντιθέναι πίστιν ἑτέραν ἢ προκομίζειν ἢ διδάσκειν ἢ παραδιδόναι ἕτερον σύμβολον τοῖς ἐθέλουσιν ἐπιστρέφειν εἰς ἐπίγνωσιν τῆς ἀληθείας ἐξ Ἑλληνισμοῦ ἢ ἐξ Ἰουδαισμοῦ ἢ γοῦν ἐξ αἱρέσεως οἵας οὖν“ ἢ καινοφωνίαν ἤτοι λέξεως ἐφεύρεσιν πρὸς ἀνατροπὴν εἰσάγειν τῶν νυνὶ παρ’ ἡμῶν διορισθέντων, „τούτους,  εἰ μὲν ἐπίσκοποι εἶεν ἢ κληρικοί, ἀλλοτρίους εἶναι τοὺς ἐπισκόπους τῆς ἐπισκοπῆς, καὶ τοὺς κληρικοὺς τοῦ κλήρου· εἰ δὲ μονάζοντες εἶεν ἢ λαικοί, ἀναθεματίζεσθαι αὐτούς.“



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