The councils of Constantinople were four ecumenical Councils of the Christian church, held between the 4th and the 9th centuries.コンスタンティノープルれた4つの委員会は、キリスト教の教会エキュメニカル協議会は、 4日から9日までの間に行われた世紀にもわたっている。 Constantinople I was called in 381 by Theodosius I, then Roman emperor of the East, primarily to confront ARIANISM, the heresy that had been subdued only temporarily by the First Council of Nicaea (325).私は、 381と呼ばれるコンスタンティノープルテオドシウス私は、当時の東ローマ帝国皇帝は、主に立ち向かうアリウス主義は、異端を一時していただけで抑えたの最初のニカイア公会議（ 325 ） 。 More than 150 bishops, all from the Eastern empire, met to reaffirm the doctrines of the Nicene Creed and to depose Maximus, the Arian patriarch of Constantinople. 150以上の司教は、東ローマ帝国のすべてから、会った教説を再確認するには、ニカイア信条と証言マクシムスは、アリウス主義のコンスタンティノープル総主教。 They also condemned Apollinarianism, a position that denied the full humanity of Christ.また、死刑囚apollinarianism 、という立場を完全に否定してキリストの人間です。 The council defined the position of the Holy Spirit within the Trinity; it described the Holy Spirit as proceeding from God the Father, coequal and consubstantial with him.評議会は、聖霊の位置を定義内のトリニティ;聖霊に説明することから、神の父としての論文は、彼と同等と同本質です。 It also confirmed the position of the patriarch of Constantinople as second in dignity only to the bishop of Rome.の位置を確認することもコンスタンティノープル総主教としての尊厳だけではなくて、 2番目のローマ。
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Constantinople III was summoned by Constantine IV in 680-81 with the consent of Pope Agatho.召喚されたコンスタンティノープルコンスタンティヌス3世4世にagatho法王六百八十から八十一までの同意を得ている。 It condemned Monothelitism and affirmed that Christ has two wills, one human and one divine, but that these are without division or confusion.キリスト単と断言して死刑囚には2つのキリストの意志は、 1つ1つの神と人間が、それは、これらの課や混乱なし。 In addition, it condemned an earlier pope, Honorius I, for supporting that heresy.また、それ以前の法王死刑囚は、ホノリウス私は、異端を支援しています。
Constantinople IV, meeting in 869-70, made no new dogmatic decisions; instead, it greatly contributed to the growing split between the Eastern and Western churches.コンスタンティノープル静脈内、会議室で八六九から七〇 、独断的な意思決定前にない新しい;代わりに、その成長に大きく貢献して東と西の教会の間で分割します。 The principal action was to depose Photius, the patriarch of Constantinople, for usurping his ecclesiastical position.アクションは、校長をphotius証言は、コンスタンティノープル総主教は、教会のために自分の位置をusurping 。 Later, Photius was restored to his see, and he held another council in 879-80.その後、彼を参照してくださいphotius復帰していた、と彼は別の審議会が開かれた八百七十九から八十。 This latter council, not that of 869, is considered ecumenical by the Orthodox church.この後者の評議会は、それほどの869 、エキュメニカルでは、正教会とみなされます。
T. Tackett t. tackett
(381) （ 381 ）
The gathering in Constantinople of 150 Eastern bishops at the request of the Emperor Theodosius I was later regarded by the Council of Chalcedon (451) as the second great ecumenical council of the church.集会で、 150コンスタンティノープルの司教からリクエストがあった東部の皇帝テオドシウス私は後で評価されるchalcedon評議会（ 451 ）エキュメニカル協議会としては、 2番目の大きな教会です。 Most importantly it marked the end of over fifty years of Arian political and theological dominance in the East and the restoration and pneumatological extension of Nicene orthodoxy.最も重要なことの終わりにマークを50年以上の牡羊座生まれの政治的、神学的優位性は、東からの復旧やpneumatological正教の拡張子のニカイア。
The path of history from Nicaea to Constantinople is twisted with various political and theological figures and several theological and synodal skirmishes between Arianism and orthodoxy.歴史からのパスをニカイアコンスタンティノープルでは、さまざまな政治的およびツイスト神学神学や宗教会議のいくつかの数字との間で小競り合いアリウス主義と正教です。 The varied array of heresies that emerged during this period is given in the council's first canon, where they are also anathematized. heresiesして、さまざまな配列の出現は、この期間中は、与えられた評議会の最初のキヤノンは、どこにも彼らはアナテマ。 A brief examination of these will set the theological context.これらの審査を簡単には、神学的コンテキストを設定します。
The theology of the Council of Constantinople is set forth first by the condemnation of these heresies.コンスタンティノポリス公会議の神学のは、第1に定めるこれらheresies非難される。 More positively, it was expressed in a published statement of doctrine, a tomos, and the creed of the council.もっと積極的には、それは、教義を表明する声明を発表、展示中には、評議会の信条としています。 Unfortunately, the tomos is no longer extant except for what is reflected of it in the letter of the synod of 382.残念ながら、展示中は、もはや現存することを除いては、何が反映したのは、会議の手紙382 。 The creed is to be found not in the records of Constantinople, but in those of the Council of Chalcedon (451), where a creed attributed to Constantinople (C) was read along with the Nicene Creed (N). C happens to be the creed that is read in churches today under the title the Nicene Creed, but it is more appropriately known as the Niceno-Constantinopolitan Creed. Without recounting the scholarly debates on C, it seems most likely that it was a local form of N, adopted by Constantinople and amended to reflect the council's pneumatology.信条は発見されるのではなくコンスタンティノープルの記録ではなく、それらのchalcedon評議会（ 451 ） 、どこにあるの信条に起因するものだったコンスタンティノープル（ C参照）とともに、ニカイア信条を読む（ n ）のします。 c偶然にも、それは今日の教会の信条を読んで、タイトルの下に、ニカイア信条が、それがより適切niceno - constantinopolitan信条として知られています。せずに事実上の学術討論カップ、それが最も高いよう地元のフォームを、 nは、採択されたコンスタンティノープルと聖霊論審議会の改正を反映しています。 Thus the Council of Constantinople did not see itself as producing a new creed but rather reaffirming and upholding the faith of Nicaea.したがって、コンスタンティノポリス公会議生産していないとして、新たな信条を参照してください自体ではなく、信仰のニカイアの支持を再確認しています。 At Chalcedon, however, concern for the pure form of N led them to distinguish between N and C. chalcedonでは、しかし、純粋な形で、 nの懸念を主導して、 Cによる区別なし
The pneumatological emendation of the Nicene faith followed the example of Basil by limiting itself to biblical words and phrases. pneumatological emendationニカイアの信仰は、その後の例バジルを制限することにより、自分自身を聖書の中の単語やフレーズです。 The Spirit is confessed to be the "Lord" and "Life-giver," the one "who with the Father and the Son is together worshiped and together glorified."告白されるの精神は、 "主よ"と"生活の寄贈者は、 " 1つ"の人の息子は、父親と一緒worshipedと一緒に見せかけています。 " The homoousia of the Spirit is not explicitly affirmed here, probably because of a last-minute attempt to reconcile the pneumatomachians. homoousiaは、明示的に肯定の精神ではないここでは、おそらくのため、土壇場で和解の試みをpneumatomachians 。 However, the homoousion apparently was affirmed in the tomos, since the letter of the synod of 382 summarizes the council's doctrine as faith in the uncreated, consubstantial, and coeternal trinity.しかし、どうやらhomoousionアファームドで展示中だったので、手紙は、会議の協議会の教義を要約382信仰は、まだ創造されていないとして、同本質は、トリニティと永遠に共存しています。
Besides the reaffirmation of Nicene orthodoxy, this developed pneumatology, which made possible a full Trinitarian doctrine for the East, was the most important contribution of the Council of Constantinople.ニカイア正教の再確認に加えて、この開発聖霊論は、可能性を完全に三位一体説を信奉する教義を前に、東は、最も重要な貢献は、コンスタンティノポリス公会議です。
CA
Blaisingカリフォルニア州blaising
(Elwell Evangelical Dictionary)
（エルウェル福音辞書）
Bibliography
文献情報
"Canons of the
One Hundred and Fifty Fathers," The Seven Ecumenical Councils, NPNF; HM Gwatkin,
Studies of Arianism; JND Kelly, Early Christian Creeds and Early Christian
Doctrines; CE Raven, Apollinarianism; R. Seeberg, The Textbook of the History of
Doctrines; J. Taylor, "The First Council of Constantinople (381)," Pru 13:47-54,
91-97; WP DuBose, The Ecumenical Councils. "規範は、 150の祖先は、 "
7つのエキュメニカル協議会は、 npnf ;フムグオートキン、タイプのアリウス主義; jndケリー氏は、初期キリスト教の信条や初期キリスト教教説;
ceカラスは、 apollinarianism ;共和党ゼーベルク、歴史の教科書は、の教説; j.テイラーは、 "第1コンスタンティノポリス公会議（ 381 ）
、 " pru 13:47-54 、 91から97 ; duboseショートカットWPは、エキュメニカル協議会です。
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. 380年には、私の皇帝テオドシウスgratianと、この理事会を招集することを決めたのカウンターarians 、と判断しても、例の皮肉屋マクシムス、コンスタンティノープル司教のです。 The council met in May of the following year.同会議は、次の年の5月に会った。 One hundred and fifty bishops took part, all of them eastern Orthodox, since the Pneumatomachi party had left at the start. 150人が参加司教は、かれらのすべての東方正教会、以来、左pneumatomachiパーティーでは、スタートします。
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.マクシムスていた死刑囚の後、メレチウス、アンティオキア大主教は、合法的に任命ナジアンゾスの聖グレゴリオスとしてコンスタンティノープル大主教と、最初の理事会が主宰。 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.その後の突然の死をメレチウス、グレゴリーが担当して評議会の到着までにacholius氏は、法王を表damasusの要求：すなわち、その侵入者としてマクシムス追放しなければならない、として翻訳した司教は避けるべきです。 But when Timothy, bishop of Alexandria, arrived he declared Gregory's appointment invalid.しかし、ティモシーときは、アレクサンドリアの司教は、到着した彼の任命を宣言グレゴリー無効です。 Gregory resigned the episcopacy and Nectarius, after baptism and consecration, was installed as bishop and presided over the council until its closure. bishopの職を辞任し、グレゴリーnectarius 、バプテスマと奉献した後、インストールされた司教協議会が主宰し、閉鎖されるまでです。
No copy of the council's doctrinal decisions, entitled tomos kai anathematismos engraphos (record of the tome and anathemas), has survived.いいえ、評議会の教義上の意思決定の写しは、 カイと題する展示中anathematismos engraphos （レコードは、トメとanathemas ）は、生き残った。 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 enanthropesis (taking of humanity) of the Word, against those who supposed that the Word had in no way taken a human soul.だから何が提示さは、ここでは、宗教会議の手紙で開かれた会議の382コンスタンティノープルは、これらの教義上の意思決定を詳しく説明は、祖先の証人としては、フォームの概要：すなわち、その趣旨に沿ってニカイア公会議で定義された、とのcoeternityのconsubstantiality 3人に対する神のsabellians 、 anomoeans 、 ariansとpneumatomachi 、人に分けられると考えていたいくつかの性質の神性;とenanthropesis （人類の服用）という言葉が、その言葉に反対していた人のはずがない方法で撮影する人間の魂です。 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.これらすべての問題と密接に合意していたトメdamasusとローマ教皇評議会が開かれたが、おそらく378 、東日本が送信されます。
Scholars find difficulties with the creed attributed to the council of Constantinople.学者の信条に起因するものを見つけるのが困難コンスタンティノポリス公会議です。 Some say that the council composed a new creed.協議会によると、いくつかの新たな信条で構成されます。 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.しかし、この信条は言及しないが行われるまで、評議会の証人古代chalcedon ;コンスタンティノポリス公会議とは、裏書きによると、信仰を持つだけのニカイアは、いくつかの追加してpneumatomachian異端聖霊を論破しています。 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 considerably from the Nicene creed.また、後者の場合には、伝統を受け入れ、説明をしなければならないのはなぜ与えられた最初の2つの記事は、いわゆるconstantinopolitan信条ニカイア信条かなり違うからだ。
It was J. Lebon, followed by JND Kelly and AM Ritter, who worked at the solution of this problem.それはj.ルボン、次いでjnd時リッターケリーとは、誰がこの問題の解決策に勤務しています。 Lebon said that the Nicene creed, especially since it was adapted to use at baptism, had taken on a number of forms.ルボンによると、このニカイア信条、特に使用して以来、洗礼適合していることが、数の上でのフォームも取っている。 It was one of these which was endorsed at the council of Constantinople and developed by additions concerning the holy Spirit.それは1つの審議会で承認されたこれらの追加に関するコンスタンティノープルと聖霊によって開発された。 All the forms, altered to some extent or other, were described by a common title as "the Nicene faith".すべてのフォーム、またはその他の変化をある程度、共通のタイトルとして記述された"ニカイアの信仰" 。 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 creed.その後、評議会chalcedon言及したのコンスタンティノポリス公会議は、当面の源としてそれらの1つは、特別な名前をマークして、 "信仰は、 150人の祖先"と、これ以降の時間になったことから、広く知られているのか、それと並んで引用元の単純な形のニカイア信条です。 The Greek text of the Constantinopolitan creed, which is printed below, is taken from the acts of the council of Chalcedon.テキストは、ギリシャのconstantinopolitanの信条は、以下のとおりであるプリントは、撮影からは、評議会chalcedon行為です。
The council of Constantinople enacted four disciplinary canons: 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).この4つの懲戒規範制定コンスタンティノポリス公会議：アリウス主義に対する異端とその宗派（ can. 1 ） 、司教のパワーを制限内に固定境界（ can. 2 ） 、上から2番目のランク付けを参照してくださいコンスタンティノープルローマでの名誉と尊厳（ can. 3 ） 、非難してマクシムスとその部下（ can. 4 ） 。 Canons 2-4 were intended to put a stop to aggrandisement on the part of the see of Alexandria. 2-4規範を意図していたaggrandisementに待ったをかけるのは、団体のアレキサンドリアを参照してください。 The two following canons, 5 and 6, were framed at the synod which met in Constantinople in 382.以下の2つの規範は、 5と6は、会議には、フレームが満たされたコンスタンティノープルでは382です。 The 7th canon is an extract from a letter which the church of Constantinople sent to Martyrius of Antioch.キヤノンは7日、手紙からの抜粋では、教会のコンスタンティノープルアンティオキアmartyriusに送られる。
The council ended on 9 July 381, and on 30 July of the same year, at the request of the council fathers, the emperor Theodosius ratified its decrees by edict . 7月9日の理事会終了して381 、とされ、同年7月30日、評議会の要請を受け、父親は、天皇の令を布告テオドシウス批准しています。
Already from 382 onwards, in the synodical letter of the synod which met at Constantinople, the council of Constantinople was given the title of "ecumenical".すでに382以降からは、手紙は、宗教会議では、会議で会ったコンスタンティノープル、コンスタンティノポリス公会議は、与えられたのタイトルが"エキュメニカル" 。 The word denotes a general and plenary council.その言葉を表します総評議会と本です。 But the council of Constantinople was criticised and censured by Gregory of Nazianzus.しかし、コンスタンティノポリス公会議では問責ナジアンゾスの聖グレゴリオスと批判した。 In subsequent years it was hardly ever mentioned.その後数年間に言及することはほとんどない。 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. 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信仰です。 The fathers of Chalcedon acknowledged the authority of the canons -- at least as far as the eastern church was concerned -- at their sixteenth session. chalcedon認めたが、父親の権威の規範-少なくとも、東方教会は限り懸念-で、第1 6のセッションです。 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...."評議会の独断的な権限は、西洋の教会は前にクリアされた単語のグレゴリウス私： "私は告白して私を受け入れるとあがめるの4つの協議会（ニカイア、コンスタンティノープル、エフェソスとchalcedon ）と同じように私には、 4つの書籍神聖な福音...."
The bishop of Rome's approval was not extended to the canons, because they were never brought "to the knowledge of the apostolic see''. 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''.ローマ司教の承認の規範を延長ではないので、かれらは決してもたらした"とし、ローマ教皇の知識''を参照してください。ディオニュシオスExiguusにより、最初の4つだけを知っていた-が引か西洋のコレクションにも認められています。法王ニコラスキヤノンは、 6番目に書いた天皇マイケル3世： "それは私たちの間では見つかりませんでしたが、力の間では、と言われること'' 。
The English translation is from the Greek text, which is the more authoritative version.ギリシャ語から英語への翻訳は、テキスト、これは、もっと権威のバージョンです。
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We believe in one God the Father all-powerful, maker of heaven and of earth, and of all things both seen and unseen.自分を信じて、私たちの父全能の神は、天国と地球のメーカーは、すべてのものの両方を見られると、目に見えないのです。 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 the 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.とは1つの主イエスキリストは、神のみ生まれた息子は、父親の前のひとり子のすべての年齢層は、ライトからの光、真の神からの真の神は、ひとり子は前には、父と同本質とは、誰から来たすべてのものに; 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聖書に基づいて;と彼は、天とは、装着するには、父の右手;栄光を再び彼が来ると判断し、リビングデッド;彼の王国は終わりがない。 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.との精神では、聖なるは、堂々と生命の1つは、論文の父から来たり、見せかけの共同崇拝と共同で父親と息子は、 1つのスポークを通じて、預言者;中の1つ、聖なる、カトリックとローマ教皇教会です。 We confess one baptism for the forgiving of sins.洗礼を告白するために、我々の罪を赦される方です。 We look forward to a resurrection of the dead and life in the age to come.復活を心待ちにする我々の生活の中で、死者の年齢に来ています。 Amen.アーメン。
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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.して、最も名誉ある貴族や仲間で、最も尊い同胞の閣僚は、 damasus 、アンブローズ、 britton 、カノコソウ、 acholius 、 anemius 、バジル、そして、残りの聖なる司教は、偉大な人に会ったローマ：聖なる司教会議の正統派誰に会ったのは、偉大な都市コンスタンティノープル挨拶で、主に送信します。
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.余計なことかもしれない畏敬の念を指示して、多くの苦しみを説明してきた我々にもたらしたアリウス主義支配下には、覚えがない場合は、すでに知っている。 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.想像しても我々は我々の事情を考慮して忠義にする必要がありますのでささいなことを学ぶとともに何をしなければならない我々の苦しみです。 Nor were the storms which beset us such as to escape your notice on grounds of insignificance.が、私たちを取り巻くも嵐のような理由から脱出して注意して卑しい身分です。 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.最近の期間については、まだ迫害とすることにより、メモリは新鮮な被害だけでなく、人々の間だけでなく人々の間の愛を通して、たくさんの苦しんだ人々の前に、自分のです。 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.それは昨日やっとまたはいくつかの前の日にしていたボンズの亡命者からの解放と、自分の教会に戻って千苦難を介している。 The remains of others who died in exile were brought back.亡くなったの遺骨が他人の亡命者が持ち帰った。 Even after their return from exile some experienced a ferment of hatred from the heretics and underwent 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 Stephen.亡命からの帰還後も彼らの憎しみを発酵させるいくつかの経験からすると、異端受け、もっと残酷な運命が彼らは、自分の土地よりも海外では、投石されて死亡したが、かれらの態度によっては、祝福のスティーブン。 Others were torn to shreds by various tortures and still carry around on their bodies the marks of Christ's wounds and bruises.ボロボロにされた他のさまざまな拷問や静止して、自分の体を持ち歩くのは、マークキリストの傷やあざがある。 Who could number the financial penalties, the fines imposed on cities, the confiscations of individual property, the plots, the outrages, the imprisonments?数人が、金融の罰則は、罰金が課せられ、都市では、個々のconfiscations財産は、座標は、 outrages 、 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.確かに私たちのすべての試練を超えて増加番号：たぶん払っているため、私たちは私たちの罪のためだけでペナルティー;たぶんでも、神を愛するためには手段をつけ、私たちによって数多くの我々の苦しみです。
So thanks be to God for this.神のおかげで、このようにしています。 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 refreshment 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.彼は、自分の召使に指示を通じて、自分の体重の試練は、彼の数多くのマーシーに基づいて、彼は私たちをもたらしました場所に再び戻るのは、教会の修復を要求軽食長引く注目は、私たちに多くの時間とハードワークから体の場合教会の弱されていたが、あまりにも長い間に徐々に処理されると完全に治るを元の健全性に帰される宗教です。 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.我々は、全体のように見えるかもしれませんが暴力的な迫害から解放されると、現時点では回復されてきた教会は、異端に捕らわれている。 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.しかし、実際に我々は抑圧され、後にも除名狼たちのひだに行くravagingデールの群れを上下には、大胆なので、ライバルとして集会を開き、活性化および停止uprisings何事にも人気が教会に悪影響を与えるかもしれない。 As we have said, this made us take a longer time over our affairs.によると我々は、これ以上の長い月日がかかる前に私たち私たちの問題です。
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 matters of religion.しかし、今すぐに表示する必要があなたの兄弟愛のために私たちが会議をconvokingローマでは、神の意志に基づいて、私たちを招待して、一通の手紙を意味してから最も愛された神天皇は、まるで私たちは、お客様の手足非常に自身のように、私たちは死刑囚では、過去に苦しむだけでも、今すぐお治世から孤立してはいけない私たちは、与えられたのは、天皇の完全な合意の点では宗教です。 Rather, according to the word of the apostle, we should reign along with you'.むしろ、その言葉は、伝道者によると、我々はあなたと共に治世' 。 So it was our intention that if it were possible we should all leave our churches together and indulge our desires rather than attend to their needs.だからそれは我々の意図している場合我々はすべての可能性を残すことが私たちの教会と一緒に耽溺する私たちの欲望というより自分のニーズに出席している。 But who will give us wings as of a dove, so we shall fly and come to rest with you?しかし、誰が私たちの翼としては、鳩を与えるので、わたしたちは残りのフライとして来てね？ This course would leave the churches entirely exposed, just as they are beginning their renewal; and it is completely out of the question for the majority.このコースは、教会を完全に露出したままにしておくと同様に、彼らは彼らの再生の始まり;とすることは完全には、過半数のは問題外だ。 As a consequence of last year's letter sent by your reverence after the synod of Aquileia to our most God-beloved emperor Theodosius, we came together in Constantinople.その結果として、昨年のお手紙から送られた会議の後に畏敬の念を我々の最も神に愛されaquileiaテオドシウス皇帝は、我々コンスタンティノープル集まって来た。 We were equipped only for this stay in Constantinople and the bishops who remained in the provinces gave their agreement to this synod alone.私たちはこの滞在のための設備だけでコンスタンティノープルと地方の司教たちは、引き続きこの会議を与えただけでも合意した。 We foresaw no need for a longer absence, nor did we hear of it in advance at all, before we gathered in Constantinople.我々の予想を長くする必要がないの不在、またわれは、事前にすべてのことを聞くのは、我々の前に集まったコンスタンティノープル。 On top of this the tightness of the schedule proposed allowed no opportunity to prepare for a longer absence, nor to brief all the bishops in the provinces who are in communion with us and to get their agreement.この上には、スケジュールの逼迫提案の準備をする機会を認めていないの不在長くしたり、簡単なすべての司教には、地方の人が聖体拝領して、わたしたちと彼らの合意を得る。 Since these considerations, and many more besides, prevented most of us from coming, we have done the next best thing both to set matters straight and to make your love for us appreciated: we have managed to convince our most venerable and reverend brethren and fellow-ministers, Bishops Cyriacus, Eusebius and Priscian to be willing to undertake the wearisome journey to you.これらの配慮から、そしてもっと多くのほかに、予防から来る私たちのほとんどが、我々は、次のことの両方を設定する最良のものを作る事をまっすぐと感謝して私たちの愛：我々は我々の管理下で最も由緒あると牧師を説得すると仲間の兄弟-閣僚は、司教cyriacus 、ユーセビアスpriscianされると、退屈な旅を喜んで引き受けることができます。 Through them we wish to show that our intentions are peaceful and have unity as their goal.それらを通して我々が望むことを証明して我々の平和的意図を自分の目標として団結している。 We also want to make clear that what we are zealously seeking is sound faith.我々も希望を明確にして我々は何を求めて熱心には、健全な信仰です。
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.我々は何を受け-迫害、試練は、皇室の脅威には、関係者からの残酷さは、他の裁判とは、どのような手の異端-私たちは我慢しなくては、福音信仰のために設立された31 8の祖先は、ニカイアbi thynia。 You, we and all who are not bent on subverting the word of the true faith should give this creed our approval.あなたは、我々とすべての人が曲がってsubvertingという言葉は、私たちの真の信仰を与え、この承認を信条です。 It is the most ancient and is consistent with our baptism.それは、最も古いとは、私たちの洗礼一貫している。 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.どのように教えてくれることを信じているのは、名前は、父と息子とは、聖霊：信者でも、もちろん、それは父、子、聖霊の力とは、 1つの物質神性とは、尊厳に値する同じ名誉と永遠の主権を共同で、 3つの中で最も完璧なhypostasisの複数形、または3つの完璧な人です。 So there is no place for Sabellius's diseased theory in which the hypostases are confused and thus their proper characteristics destroyed.今場所ではないの病んだサベリウスhypostasisの複数の理論では、このように混乱し、彼らの適切な特性を破棄してください。 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.また、 5月の冒とくeunomiansとariansとpneumatomachi広まり、その課の物質や自然の神性や、いくつかの性質とその導入に続いて制作された、または作成された、または、別の物質は、まだ創造されていないとする同本質と共同で永遠のトリニティ。 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.そして我々のゆがみのない口座を維持するのは、人類の主の服用は、我々としては、経済を受け入れて自分の魂のない肉も意に介さないも不完全ではない。 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.かいつまんで言えば、我々が知っている彼は神の前に完全に年齢という言葉は、その中の最後の日となった彼は完全に男のための我々の救いだ。
So much, in summary, for the faith which is openly preached by us.それほど、要約すると、信仰のために私たちは、公然と説教された。 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.もっと心を取ることができますこれらの問題に関する相談が適切と考えるなら、それはトメアンティオキア発行される会議だけでなく、そこで出会ったのは昨年の1つで発行されるコンスタンティノープルエキュメニカル会議です。 In these documents we confessed the faith in broader terms and we have issued a written condemnation of the heresies which have recently erupted.これらの文書は、我々の信仰告白より広範な条件で発行すると我々は非難を書かれたが、最近は、噴火heresies 。
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.政権と関連して、特定の形態の教会は、古代のカスタムは、ご存知のように、強制されては、規制の気高いと共にニカイア祖先では、それらのことで、各県の県、およびそれらには、元にだから欲求-自分の隣近所、 o rdinationsとして行う必要が生じるかもしれない。 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.したがいまして、ご承知のとおり、教会の残りの部分は、投与し、プリースト[ =司教]として最も有名な教会が任命され、私たちです。 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.したがってエキュメニカル協議会では、共通の合意とは、神の存在を最も愛された皇帝テオドシウスのすべての聖職者とし、市全体での承認を得て、我々は、最も由緒あると定められた神に愛され、教会の大主教としてnectarius新たに設定すると、言ってみれば、コンスタンティノープル-教会が、神の慈悲をひったくられるから、我々だけで、最近は、異端として冒とくライオンのジョーズからです。 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 church, as though it would give the man due honour with a single voice.真に超えると、最も古い教会でローマ教皇のシリアアンティオキアでは、最初の貴重な場所の名前を"キリスト教徒"に入ってきた使用中の場合、それらは、地方の司教と司教管区一緒に来たとは、東正準定められた神に愛され、最も由緒あるとフラウィウス司教として教会全体の同意を得て、まるでそれが実現すれば、その男の名誉のため、 1つの声です。 The synod as a whole also accepted that this ordination was legal.全体会議でも、この聖職叙任が法的に認められています。 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.我々の望むことをお知らせするもので最も由緒あるとは、神に愛されシリルエルサレム司教は、教会では、すべての教会の母。 He was canonically ordained some time ago by those of the province and at various times he has valiantly combated the Arians.正準彼は定められた時間前に、それらのいくつかの州では、いろいろな時に彼は果敢にcombatedのarians 。
We exhort your reverence to join us in rejoicing at what we have legally and canonically enacted.畏敬の念に参加するよう強く勧める我々は歓喜して、我々はどのような法的および正準制定。 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.精神的な愛のリンクをクリックするよう私たちは、神を恐れる心とさせてから、すべての人間の偏見を抑制すると、建物には、教会の前に個々の添付ファイルまたは賛成です。 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"; but we shall all be seen to belong to Christ, who has not been divided up among us; 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 confidence.は、このようにして、私たちの間で合意したアカウントでは、信仰とキリスト教の愛を確立して私たちの間で、わたしたちは何が非難されるの中止を宣言するの使徒は、 "私はポールに所属して、私にアポロは、私をシーファス" ;しかし、我々すべてに見られるものをキリストに所属して、誰が私たちの間に分割されていないといい、神の恵みを、わたしたちは、教会の分裂していないの体を維持する、との判断には、座席の来る前に、主の自信を持っています。
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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.司教監督管区では、教会に侵入しないように、自分の境界線を越えても彼らは教会を混同し：しかし、この規範に基づいて、アレクサンドリアの司教のエジプトでは、業務を管理するだけ;の司教は、東は東を管理するだけで（間の権限を守ることは、その教会は、ニカイアantiochenes規範） ;と、アジアの司教監督管区のみを管理するには、アジア担当;とポントゥスだけで、担当者のポントゥス;と担当者はトラキアトラキア人のみです。 Unless invited bishops are not to go outside their diocese to perform an ordination or any other ecclesiastical business.司教に招待されない限りではありません外に行って自分の監督管区を実行するか、他の教会の聖職叙任ビジネスです。 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.手紙の場合は、キヤノンについては、保管dioceses 、それは明確にしては、管理業務会議で、各地方省は、ニカイアとしては、定められた。 But the churches of God among barbarian peoples must be administered in accordance with the custom in force at the time of the fathers.しかし、神の教会に投与しなければならない人々の間で野蛮では、カスタムに力を合わせている時点で、父親のです。
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Because it is new Rome, the bishop of Constantinople is to enjoy the privileges of honour after the bishop of Rome.なぜならこれは新しいローマ、コンスタンティノープルの大主教は、名誉特権を享受した後、ローマ司教です。
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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.皮肉屋や障害に関するマクシムス彼を囲んでコンスタンティノープル：彼は絶対になったし、また彼は、ある司教;も彼には、これらの聖職者は、各ランクによって定められたものです。 Everything that was done both to him and by him is to be held invalid.すべてのことが行われたとされた彼は、彼の両方に開催される無効です。
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Regarding the Tome [2] of the Westerns: we have also recognised those in Antioch who confess a single Godhead of Father and Son and holy Spirit.トメに関しては、西部劇[ 2 ] ：我々はそれらの中にも認められ、 1つの神性を告白アンティオキア人の父と息子と聖霊です。
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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 accusations against orthodox bishops in charge of churches.そこには多くの人が曲がって転倒して紛らわしいとの良好な秩序を作り上げるための教会とは、憎しみとの願いを誹謗中傷し、非難する特定の正統派教会の司教を担当しています。 Their intention is none other than to blacken priests' reputations and to stir up trouble among peace- loving laity.彼らの意図はなし以外に黒くプリースト'評判との間でトラブルを巻き起こす平和を愛する素人です。 For this reason the sacred synod of bishops assembled at Constantinople 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.この理由から、聖なる司教会議の組み立てをすることに決めました。コンスタンティノープル告発者は、事前審査を認めることは、みんなを許可を持っていないと非難する教会の管理者-しかし、誰もアウトを除く。 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 examination. 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告発されるの審査の対象となる。 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.それは完全に欠かせないの両方をクリアしなければならないことの司教は、一人の良心と主張して不当な扱いをされて彼は、彼のどんな宗教かもしれないが、正義を取得すべきだ。
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.しかしもし反対の電荷もたらしたのは、教会の司教の種類、そしてそれらの文字を検討しなければならないことは、まず第一に持ち込む異端告発を停止する正統派教会の司教の点ではある種です。 (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 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. （我々を定義する"異端"として持っている人は、以前から追放され、それらの後も教会とは、自分自身がanathematised ：と主張する人たちに加えて、信仰を告白しては、健全な、でも、だれがsecededおよびアセンブリに対抗して、司教ホールド誰が私たちに聖体拝領しています。 ）で、第2位は、人々を非難し、以前の教会から追放さどんな理由であれ、またはそれらのいずれかからexcommunicated事務またはレイランクは、許可していないと非難される彼らは最初に削除されるまで、ビショップ独自の犯罪です。 Similarly, those who are 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.同様に、人々は、すでに起訴さを非難することは許可しては、ビショップやその他の聖職者、自分の無実を証明するまで彼らは、犯罪を請求されている。 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.しかし、どちらの場合には、異端者もexcommunicates 、また以前のように非難されたり罪や他のいくつかの告発は、主張して請求を行うことがいくつかある教会の司教に対しては、そのような人は神聖な会議のコマンドを最初に横たわって非難すべき以前のすべての司教は、州およびそれらの犯罪を立証する前に、司教の場合です。 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.司教がemergeしている場合は、道を修正することはできませんが、犯罪のレイアウトは、司教のドアには、次に高い司教会議は、その監督管区は、この事件を聞いてconvoked 、接近しなければならない、との告発をレイではないそれまで、彼らは彼らの非難する前に与えられた平等の書面を提出する約束をかれらに有罪罰則は、虚偽の告発も非難する司教は、その件については、調査時。
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. 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.
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 themselves Cathars and Aristae, Quartodeciman 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. 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 themselves Cathars and Aristae, Quartodeciman 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. 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. 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.
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 present, 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 memory 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 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 anathemas .
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 Constantinople, 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 Chalcedon.
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 since recent studies have shown that these anathemas cannot be attributed to this council.
For the 14 anathemas (pp. 114-122) the translation is from the Greek text, since this is the more authoritative version.
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 diminishment, 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 ? 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 diminishment, 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 ? It 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 Lord, there comes a fear of the condemnation which threatens those who neglect to do the Lord's work. We hurry to take care of the good seed of faith protecting it from the weeds of heresy which have been planted by the enemy. 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. 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 between 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 though the grace of the holy Spirit was abundant in each of the apostles, so that none of them required the advice of another in order to do his work, nevertheless they were loathe to come to a decision on the issue of the circumcision of gentiles until they had met together to test their various opinions against the witness of the holy scriptures. Even though the grace of the holy Spirit was abundant in each of the apostles, so that none of them required the advice of another in order to do his work, nevertheless they were loathe to come to a decision on the issue of the circumcision of gentiles until they had met together to test their various opinions against the witness of the holy scriptures.
In this way they unanimously reached the conclusion which they wrote to the gentiles: It has seemed good to the holy Spirit and to us to lay upon you no greater burden than these necessary things; that you abstain from what has been sacrificed to idols and from blood and from what is strangled and from unchastity. In this way they unanimously reached the conclusion which they wrote to the gentiles: It has seemed good to the holy Spirit and to us to lay upon you no greater burden than these necessary things; that you abstain from what has been sacrificed to idols and from blood and from what is strangled and from unchastity.
The holy fathers, who have gathered at intervals in the four holy councils, have followed the examples of antiquity. They dealt with heresies and current problems by debate in common, since it was established as certain that when the disputed question is set out by each side in communal discussions, the light of truth drives out the shadows of lying.
The truth cannot be made clear in any other way when there are debates about questions of faith, since everyone requires the assistance of his neighbour. As Solomon says in his proverbs: A brother who helps a brother shall be exalted like a strong city; he shall be as strong as a well-established kingdom. Again in Ecclesiastes he says: Two are better than one, for they have a good reward for their toil. And the Lord himself says: Amen I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I in the midst of them. Vigilius was frequently invited by us all, and most distinguished judges were sent to him by the most pious emperor. Eventually he promised to give judgment personally on the three chapters. When we heard this promise, we remembered the warning of the Apostle that each of us shall give an account of himself to God. We were afraid of the condemnation which threatens those who scandalize one of the least important, and of the much more serious one which threatens those who scandalize so very christian an emperor, the people and all the churches. We also remembered what was said by God to Paul: Do not be afraid, but speak, and do not be silent; for I am with you, and nobody shall be able to harm you. When we met together, therefore, we first of all briefly made a confession of the faith which our lord Jesus Christ true God, handed down to his holy apostles and by means of them to the holy churches, the same faith which those who afterwards were holy fathers and doctors handed down to the people entrusted to them. When we met together, therefore, we first of all briefly made a confession of the faith which our lord Jesus Christ true God, handed down to his holy apostles and by means of them to the holy churches, the same faith which those who afterwards were holy fathers and doctors handed down to the people entrusted to them. We confessed that we believe, protect and preach to the holy churches that confession of faith which was set out at greater length by the 318 holy fathers who met in council at Nicaea and handed down the holy doctrine or creed. The 150 who met in council at Constantinople also set out the same faith and made a confession of it and explained it. The 200 holy fathers who met in the first council of Ephesus agreed to the same faith. We follow also the definitions of the 630 who met in council at Chalcedon, regarding the same faith which they both followed and preached. We confessed that we held to be condemned and anathematized all those who had been previously condemned and anathematized by the catholic church and by the aforesaid four councils. When we had made this confession in this way, we made a start on the examination of the three chapters. First, we considered Theodore of Mopsuestia. When all the blasphemies in his works were exposed, we were astonished at God's patience, that the tongue and mind which had formed such blasphemies were not straightaway burned up by divine fire. We would not even have allowed the official reader of these blasphemies to continue, such was our fear of the anger of God at even a rehearsal of them (since each blasphemy was worse than the one before in the extent of its heresy and shook to their foundation the minds of their listeners), if it had not been the case that those who revelled in these blasphemies seemed to us to require the humiliation which their exposure would bring upon them. We would not even have allowed the official reader of these blasphemies to continue, such was our fear of the anger of God at even a rehearsal of them (since each blasphemy was worse than the one before in the extent of its heresy and shook to their foundation the minds of their listeners), if it had not been the case that those who revelled in these blasphemies seemed to us to require the humiliation which their exposure would bring upon them. All of us, angered by the blasphemies against God, burst into attacks and anathemas against Theodore, during and after the reading, as if he had been living and present there. We said: Lord, be favourable to us; not even the demons themselves have dared to speak such things against you.
O his intolerable tongue! O the wickedness of the man ! O the proud hand he raised against his creator! This disgraceful man, who had made a promise to understand the scriptures, did not remember the words of the prophet Hosea: Woe to them, for they have strayed from me! They have become notorious because of their impiety towards me. They spoke evil things about me, and after they had considered them, they spoke even worse things against me. They will fall into a trap because of the depravity of their tongues. Their contempt will be turned inwards on themselves, because they have broken my covenant and acted impiously against my law. The impious Theodore deserves to come under these curses. He dismissed the prophecies about Christ and he vilified, as far as he could, the great mystery of the arrangements that have been made for our salvation. In many ways he tried to demonstrate that the divine word was nothing but fables composed for the amusement of the gentiles. He ridiculed the other condemnations of the impious made by the prophets, especially the one in which holy Habakkuk says of those who teach false doctrines: Woe to him who makes his neighbours drink of the cup of his wrath, and makes them drunk, to gaze on their caverns. He ridiculed the other condemnations of the impious made by the prophets, especially the one in which holy Habakkuk says of those who teach false doctrines: Woe to him who makes his neighbours drink of the cup of his wrath, and makes them drunk, to gaze on their caverns. This refers to their teachings which are full of darkness and quite separate from the light.
Why ought we to add anything more? Anyone who wishes can consult the volumes of the heretical Theodore or the heretical chapters from his heretical books which have been included in our acts. Anyone can see his unbelievable folly and the disgraceful utterances made by him. We fear to continue and to rehearse again those shameful things. The writings of the holy fathers against him were also read out to us. We heard what had been written against his folly which was more than all the other heretics, and the historical records and imperial laws which set out his heresy from its beginning. Despite all this, those who defended his heresy, delighting in the insults offered by him to his creator, declared that it was improper to anathematize him after his death. Although we were aware of the ecclesiastical tradition concerning heretics, that they are anathematized even after death, we deemed it necessary to go into this matter as well and it can be found in the acts how several heretics were anathematized after they were dead. In many ways it has become clear to us that those who put forward this argument have no concern for God's judgments, nor for the pronouncements of the apostles, nor for the traditions of the fathers. We would willingly question them concerning what they would say about the Lord, who said of himself: He who believes in him is not condemned, he who does not believe in him is condemned already, because he has not believed in the name of the only-begotten Son of God. We would willingly question them concerning what they would say about the Lord, who said of himself: He who believes in him is not condemned, he who does not believe in him is condemned already, because he has not believed in the name of the only -begotten Son of God. And about that claim of the Apostle: Even if we, or an angel from heaven, should preach to you a gospel contrary to what you have received, let him be accursed. As we said earlier, I repeat once more: If anyone preaches to you a gospel contrary to what you have received, let him be accursed.
Since the Lord declares that the person is judged already, and the Apostle curses even the angels if they instruct in anything different from what we have preached, how is it possible even for the most presumptuous to assert that these condemnations apply only to those who are still alive? Since the Lord declares that the person is judged already, and the Apostle curses even the angels if they instruct in anything different from what we have preached, how is it possible even for the most presumptuous to assert that these condemnations apply only to those who are still alive? Are they unaware, or rather pretending to be unaware, that to be judged anathematized is just the same as to be separated from God? The heretic, even though he has not been condemned formally by any individual, in reality brings anathema on himself, having cut himself off from the way of truth by his heresy. What reply can such people make to the Apostle when he writes: As for someone who is factious, after admonishing him once or twice, have nothing more to do with him, knowing that such a person is perverted and sinful; he is self-condemned. What reply can such people make to the Apostle when he writes: As for someone who is factious, after admonishing him once or twice, have nothing more to do with him, knowing that such a person is perverted and sinful; he is self-condemned 。
It was in the spirit of this text that Cyril of holy memory, in the books which he wrote against Theodore, declared as follows: "Whether or not they are alive, we ought to keep clear of those who are in the grip of such dreadful errors. It is necessary always to avoid what is harmful, and not to be worried about public opinion but rather to consider what is pleasing to God". It was in the spirit of this text that Cyril of holy memory, in the books which he wrote against Theodore, declared as follows: "Whether or not they are alive, we ought to keep clear of those who are in the grip of such dreadful errors. It is necessary always to avoid what is harmful, and not to be worried about public opinion but rather to consider what is pleasing to God". The same Cyril of holy memory, writing to bishop John of Antioch and to the synod which met there about Theodore who was condemned with Nestorius, says, "It was necessary that a brilliant festival should be kept since all those who had expressed opinions in accordance with Nestorius had been rejected, whoever they were. Action was taken against all those who believed, or had at any time believed, in these mistaken views. This is exactly what we and your holiness pronounced: 'We anathematize those who assert that there exist two sons and two Christs. He who is preached by you and us is, as was said, the single Christ, both Son and Lord, the only-begotten as man, as learned Paul says'". The same Cyril of holy memory, writing to bishop John of Antioch and to the synod which met there about Theodore who was condemned with Nestorius, says, "It was necessary that a brilliant festival should be kept since all those who had expressed opinions in accordance with Nestorius had been rejected, whoever they were. Action was taken against all those who believed, or had at any time believed, in these mistaken views. This is exactly what we and your holiness pronounced: 'We anathematize those who assert that there exist two sons and two Christs. He who is preached by you and us is, as was said, the single Christ, both Son and Lord, the only-begotten as man, as learned Paul says'". Moreover in his letter to the priests and fathers of monks, Alexander, Martinian, John, Paregorious and Maximus, and to those who were living as solitaries along with them, he says: "The holy synod of Ephesus, meeting in accordance with the will of God, has pronounced sentence against the heresy of Nestorius and has condemned according to justice and with accuracy both Nestorius himself and all those who might later, in inane fashion, adopt the same opinions as he held, and those who had previously adhered to the same opinions and who were bold enough to put them in writing, placing upon them all an equal condemnation. It was quite logical that when a condemnation was issued against one person for such stupidity in what he said, then that condemnation should apply not only to that person alone but also, so to speak, against all those who spread the heresies and untruths. They express these falsehoods against the true dogmas of the church, offering worship to two sons, trying to divide what cannot be divided, and introducing to bo