(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors. If you
find errors or omissions in the text, please notify [email protected].)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.


THE THIRD ECUMENICAL COUNCIL.

THE COUNCIL OF EPHESUS.

A.D. 431; Emperors--Theodosius II and Valentinian III; Pope--Celestine I.


Extracts from the Acts, Session I; St. Cyril's Letter to Nestorius,
Intelligo quosdam; Continuation of Session I; The Canonical Epistle of St.
Cyril, Cum Salvator noster; The XII Anathematisms of St. Cyril, with
Nestorius's Counter-anathematisms; Extracts from the Acts, Session I.
continued; Decree against Nestorius; Extracts from the Acts, Session II;
St. Celestine's Letter to the Synod; Continuation of Session II; Session
III; The Canons, with the Ancient Epitome; A Letter from the Synod to the
Synod in Pamphylia; The Letter of the Synod to Pope Celestine; The
Definition against the Messalians. The Decree re Euprepius and Cyril.


EXTRACTS FROM THE ACTS.

SESSION I.

   The Nicene Synod set forth this faith: We believe in one God, etc.

   When this creed had been recited, Peter the Presbyter of Alexandria,
and primicerius of the notaries said:

   We have in our hands the letter of the most holy and most reverend
archbishop Cyril, which he wrote to the most reverend Nestorius, filled
with counsel and advice, on account of his aberration from the right faith.
I will read this if your holiness [i.e., the holy Synod] so orders. The
letter began as follows:

   Kataphluarou^si me`n, hws akou'w, k. t. l.

   Intelligo quosdam meae, etc.

THE EPISTLE OF CYRIL TO NESTORIUS.

   To the most religious and beloved of God, fellow minister Nestorius,
Cyril sends greeting in the Lord.

   I hear that some are rashly talking of the estimation in which I hold
your holiness, and that this is frequently the case especially at the times
that meetings are held of those in authority. And perchance they think in
so doing to say something agreeable to you, but they speak senselessly, for
they have suffered no injustice at my hands, but have been exposed by me
only to their profit; this man as an oppressor of the blind and needy, and
that as one who wounded his mother with a sword. Another because he stole,
in collusion with his waiting maid, another's money, and had always
laboured under the imputation of such like crimes as no one would wish even
one of his bitterest enemies to be laden with.' I take little reckoning of
the words of such people, for the disciple is not above his Master, nor
would I stretch the measure of my narrow brain above the Fathers, for no
matter what path of life one pursues it is hardly possible to escape the
smirching of the wicked, whose months are full of cursing and bitterness,
and who at the last must give an account to the Judge of all.

   But I return to the point which especially I had in mind. And now I
urge you, as a brother in the Lord, to propose the word of teaching and the
doctrine of the faith with all accuracy to the people, and to consider that
the giving of scandal to one even of the least of those who believe in
Christ, exposes a body to the unbearable indignation of God. And of how
great diligence and skill there is need when the multitude of those grieved
is so great, so that we may administer the healing word of truth to them
that seek it. But this we shall accomplish most excellently if we shall
turn over the words of the holy Fathers, and are zealous to obey their
commands, proving ourselves, whether we be in the faith according to that
which is written, and conform our thoughts to their upright and it-
reprehensible teaching.

   The holy and great Synod therefore says, that the only begotten Son,
born according to nature of God the Father, very God of very God, Light of
Light, by whom the Father made all things, came down, and was incarnate,
and was made man, suffered, and rose again the third day, and ascended into
heaven. These words and these decrees we ought to follow, considering what
is me. ant by the Word of God being incarnate and made man. For we do not
say that the nature of the Word was changed and became flesh, or that it
was converted into a whole man consisting of soul and body; but rather that
the Word having personally united to himself flesh animated by a rational
soul, did in an ineffable and inconceivable manner become man, and was
called the Son of Man, not merely as willing or being pleased to be so
called, neither on account of taking to himself a person, but because the
two natures being brought together in a true union, there is of both one
Christ and one Son; for the difference of the natures is not taken away by
the union, but rather the divinity and the humanity make perfect for us the
one Lord Jesus Christ by their ineffable and inexpressible union. So then
he who had an existence before all ages and was born of the Father, is said
to have been born according to the flesh of a woman, not as though his
divine nature received its beginning of existence in the holy Virgin, for
it needed not any second generation after that of the Father (for it would
be absurd and foolish to say that he who existed before all ages, coeternal
with the Father, needed any second beginning of existence), but since, for
us and for our salvation, he personally united to himself an human body,
and came forth of a woman, he is in this way said to be born after the
flesh; for the was not first born a common man of the holy Virgin, and then
the Word came down and entered into him, but the union being made in the
womb itself, he is said to endure a birth after the flesh, ascribing to
himself the birth of his own flesh. On this account we say that he suffered
and rose again; not as if God the Word suffered in his own nature stripes,
or the piercing of the nails, or any other wounds, for the Divine nature is
incapable of suffering, inasmuch as it is incorporeal, but since that which
had become his own body suffered in this way, lie is also said to suffer
for us; for he who is in himself incapable of suffering was in a suffering
body. In the same manner also we conceive respecting his dying; for the
Word of God is by nature immortal and incorruptible, and life and life-
giving; since, however, his own body did, as Paul says, by the grace of God
taste death for every man, he himself is said to have suffered death for
us, not as if he had any experience of death in his own nature (for it
would be madness to say or think this), but because, as I have just said,
his flesh tasted death. In like manner his flesh being raised again, it is
spoken of as his resurrection, not as if tie had fallen into corruption
(God forbid), but because his own body was raised again. We, therefore,
confess one Christ and Lord, not as worshipping. a man with the Word (lest
this expression "with the Word" should suggest to the mind the idea of
division), but worshipping him as one and the same, forasmuch as the body
of the Word, with which he sits with the Father, is not separated from the
Word himself, not as if two sons were sitting with him, but one by the
union with the flesh. If, however, we reject the personal union as
impossible or unbecoming, we fall into the error of speaking of two sons,
for it will be necessary to distinguish, and to say, that he who was
properly man was honoured with the appellation of Son, and that he who is
properly the Word of God, has by nature both the name and the reality of
Sonship. We must not, therefore, divide the one Lord Jesus Christ into two
Sons. Neither will it at all avail to a sound faith to hold, as some do, an
union of persons; for the Scripture has not said that the Word united to
himself the person of man, but that he was made flesh. This expression,
however, "the Word was made flesh," can mean nothing else but that he
partook of flesh and blood like to us; he made our body his own, and came
forth man from a woman, not casting off his existence as God, or his
generation of God the Father, but even in taking to himself flesh remaining
what he was. This the declaration of the correct faith proclaims
everywhere. This was the sentiment of the holy Fathers; therefore they
ventured to call the holy Virgin, the Mother of God, not as if the nature
of the Word or his divinity had its beginning from the holy Virgin, but
because of her was born that holy body with a rational soul, to which the
Word being personally united is said to be born according to the flesh.
These things, therefore, I now write unto you for the love of Christ,
beseeching you as a brother, and testifying to you before Christ and the
elect angels, that you would both think and teach these things with us,
that the peace of the Churches may be preserved and the bond of concord and
love continue unbroken amongst the Priests of God.

EXTRACTS FROM THE ACTS.

SESSION I. (CONTINUED).

   And after the letter was read, Cyril, the bishop of Alexandria, said:
This holy and great Synod has heard what I wrote to the most religious
Nestorius, defending the right faith. I think that I have in no respect
departed from the true statement of the faith, that is from the creed set
forth by the holy and great synod formerly assembled at Nice. Wherefore I
desire your holiness [i.e. the Council] to say whether rightly and
blamelessly and in accordance with that holy synod I have written these
things or no.

   [A number of bishops then gave their opinion, all favourable to Cyril;
after these individual opinions the Acts continue (col. 491):]

   And all the rest of the bishops in the order of their rank deposed to
the same things, and so believed, according as the Fathers had set forth,
and as the Epistle of the most holy Archbishop Cyril to Nestorius the
bishop declared.

   Palladius, the bishop of Amused, said, The next thing to be done is to
read the letter of the most reverend Nestorius, of which the most religious
presbyter Peter made mention; so that we may understand whether or no it
agrees with the exposition of the Nicene fathers. ...

   And after this letter was read, Cyril, the bishop of Alexandria, said,
What seems good to this holy and great synod with regard to the letter just
read? Does it also seem to be consonant to the faith set forth by the holy
Synod assembled in the city of Nice?

   [The bishops, then as before, individually express their opinion, and
at last the Acts continue (col. 502):]

   All the bishops cried out together: Whoever does not anathematize
Nestorius let him be anathema. Such an one the right faith anathematizes;
such an one the holy Synod anathematizes. Whoever communicates with
Nestorius let him be anathema! We anathematize all the apostles of
Nestorius: we all anathematize Nestorius as a heretic: let all such as
communicate with Nestorius be anathema, etc., etc.

   Juvenal, the bishop of Jerusalem said: Let the letter of the most holy
and reverend Caelestine, archbishop of the Church of Rome, be read, which
he wrote concerning the faith.

   [The letter of Caelestine was read and no opinion expressed.]

   Peter the presbyter of Alexandria, and primicerius of the notaries
said: Altogether in agreement with the things just read are those which his
holiness Cyril our most pious bishop wrote, which I now have at hand, and
will read if your piety so shall order.

   [The letter was read which begins thus:]

   Tou^ Swth^ros hhmw^n le'gontos enargw^s, k. t. l.

   Cum Salvator noster, etc.

THE EPISTLE OF CYRIL TO NESTORIUS WITH THE XII. ANATHEMATISMS.

   To the most reverend and God-loving fellow-minister Nestorius, Cyril
and the synod assembled in Alexandria, of the Egyptian Province, Greeting
in the Lord.

   When our Saviour says clearly: "He that loveth father or mother more
than me is not worthy of me: and he that loveth son or daughter more than
me is not worthy of me," what is to become of us, from whom your Holiness
requires that we love you more than Christ the Saviour of us all? Who can
help us in the day of judgment, or what kind of excuse shall we find for
thus keeping silence so long, with regard to the blasphemies made by you
against him? If you injured yourself alone, by teaching and holding such
things, perhaps it would be less matter; but you have greatly scandalized
the whole Church, and have cast among the people the leaven of a strange
and new heresy. And not to those there [i.e. at Constantinople] on]y; but
also to those everywhere [the books of your explanation were sent]. How can
we any longer, under these circumstances, make a defence for our silence,
or how shall we not be forced to remember that Christ said: "Think not that
I am come to send peace on earth: I came not to send peace, but a sword.
For I am come to set a man at variance against his father, and the daughter
against her mother." For if faith be injured, let there be lost the honour
due to parents, as stale and tottering, let even the law of tender love
towards children and brothers be silenced, let death be better to the pious
than living; "that they might obtain a better resurrection," as it is
written.

   Behold, therefore, how we, together with the holy synod which met in
great Rome, presided over by the most holy and most reverend brother and
fellow-minister, Celestine the Bishop, also testify by this third letter to
you, and counsel you to abstain from these mischievous and distorted
dogmas, which you hold arid teach, and to receive the right faith, handed
down to the churches from the beginning through the holy Apostles and
Evangelists, who "were eye-witnesses, and ministers of the Word." And if
your holiness have not a mind to this according to the limits defined in
the writings of our brother of blessed memory and most reverend fellow-
minister Celestine, Bishop of the Church of Rome, be well assured then that
you have no lot with us, nor place or standing (lo'gon) among the priests
and bishops of God. For it is not possible for us to overlook the churches
thus troubled, and the people scandalized, and the right faith set aside,
and the sheep scattered by you, who ought to save them, if indeed we are
ourselves adherents of the right faith, and followers of the devotion of
the holy fathers. And we are in communion with all those laymen and
clergymen cast out or deposed by your holiness on  account of the faith;
for it is not right that those, who resolved to believe rightly, should
suffer by your choice; for they do well in opposing you. This very thing
you have mentioned in your epistle written to our most holy and fellow-
bishop Celestine of great Rome.

   But it would not be sufficient for your reverence to confess with us
only tile symbol of the faith set out some time ago by the Holy Ghost at
the great and holy synod convened in Nice: for you have not held and
interpreted it rightly, but rather perversely; even though you confess with
your voice the form of words. But in addition, in writing and by oath, you
must confess that you also anathematize those polluted and unholy dogmas of
yours, and that you will hold and teach that which we all, bishops,
teachers, and leaders of the people both East and West, hold. The holy
synod of Rome and we all agreed on the epistle written to your Holiness
from the Alexandrian Church as being right and blameless. We have added to
these our own letters and that which it is necessary for you to hold and
teach, and what you should be careful to avoid. Now this is the Faith of
the Catholic and Apostolic Church to which all Orthodox Bishops, both East
and West, agree:

   "We believe in one God, the Father Almighty, Maker of all things
visible and invisible, and in one Lord Jesus Christ, the Only-begotten Son
of God, begotten of his Father, that is, of the substance of the Father;
God of God, Light of Light, Very God of very God, begotten, not made, being
of one substance with the Father, by whom all things were made, both those
in heaven and those in the earth. Who for us men and for our salvation,
came down, and was incarnate, and was made man. He suffered, and rose again
the third day. He ascended into the heavens, from thence he shall come to
judge both the quick and tile dead. And in the Holy Ghost: But those that
say, There was a time when he was not, and, before he was begotten he was
not, and that he was made of that which previously was not, or that he was
of some other substance or essence; and that the Son of God was capable of
change or alteration; those the Catholic and Apostolic Church
anathematizes."

   Following in all points the confessions of the Holy Fathers which they
made (the Holy Ghost speaking in them), and following the scope of their
opinions, and going, as it were, in the royal way, we confess that the Only
begotten Word of God, begotten of the same substance of the Father, True
God from True God, Light from Light, through Whom all things were made, the
things in heaven and the things in the earth, coming down for our
salvation, making himself of no reputation (kathei`s heauto`n eis
ke'nwsin), was incarnate and made man; that is, taking flesh of the holy
Virgin, and having made it his own from the womb, he subjected himself to
birth for us, and came forth man from a woman, without casting off that
which he was; but although he assumed flesh and blood, he remained what he
was, God in essence and in truth. Neither do we say that his flesh was
changed into the nature of divinity, nor that the ineffable nature of the
Word of God has laid aside for the nature of flesh; for he is unchanged and
absolutely unchangeable, being the same always, according to the
Scriptures. For although visible and a child in swaddling clothes, and even
in the bosom of his Virgin Mother, he filled all creation as God, and was a
fellow-ruler with him who begat him, for the Godhead is without quantity
and dimension, and cannot have limits.

   Confessing the Word to be made one with the flesh according to
substance, we adore one Son and Lord Jesus Christ: we do not divide the God
from the man, nor separate him into parts, as though the two natures were
mutually united in him only through a sharing of dignity and authority (for
that is a novelty and nothing else), neither do we give separately to the
Word of God the name Christ and the same name separately to a different one
born of a woman; but we know only one Christ, the Word from God the Father
with his own Flesh. For as man he was anointed with us, although it is he
himself who gives the Spirit to those who are worthy and not in measure,
according to the saying of the blessed Evangelist John.

   But we do not say that the Word of God dwelt in him as in a common man
born of the holy Virgin, lest Christ be thought of as a God-bearing man;
for although the Word tabernacled among us, it is also said that in Christ
"dwelt all the fulness of the Godhead bodily"; but we understand that be
became flesh, not just as he is said to dwell in the saints, but we define
that that tabernacling in him was according to equality (kata` ton i'son en
autw(i)^ tro'pon). But being made one kata` phu'sin,(1) and not converted
into flesh, he made his indwelling in such a way, as we may say that the
soul of man does in his own body.

   One therefore is Christ both Son and Lord, not as if a man had attained
only such a conjunction with God as consists in a unity(1) of dignity alone
or of authority. For it is not equality of honour which unites natures; for
then Peter and John, who were of equal honour with each other, being both
Apostles and holy disciples [would have been one, and], yet the two are not
one. Neither do we understand the manner of conjunction to be apposition,
for this does not suffice for natural oneness (pro`s he'nwson phusikh'n).
Nor yet according to relative participation, as we are also joined to the
Lord, as it is written "we are one Spirit in him." Rather we deprecate the
term of "junction" (sunaphei'as) as not having sufficiently signified the
oneness. But we do not call the Word of God the Father, the God nor the
Lord of Christ, lest we openly cut in two the one Christ, the Son and Lord,
and fall under the charge of blasphemy, making him the God and Lord of
himself. For the Word of God, as we have said already, was made
hypostatically one in flesh, yet he is God of all and he rules all; but he
is not the slave of himself, nor his own Lord. For it is foolish, or rather
impious, to think or teach thus. For he said that God was his Father,
although he was God by nature, and of his substance. Yet we are not
ignorant that while he remained God, he also became man and subject to God,
according to the law suitable to the nature of the manhood. But how could
he become the God or Lord of himself? Consequently as man, and with regard
to the measure of his humiliation, it is said that he is equally with us
subject to God; thus he became under the Law, although as God he spake the
Law and was the Law-giver.

   We are careful also how we say about Christ: "I worship the One clothed
on account of the One clothing him, and on account of the Unseen, I worship
the Seen." It is horrible to say in this connexion as follows: "The assumed
as well as the assuming have the name of God." For the saying of this
divides again Christ into two, and puts the man separately by himself and
God also by himself. For this saying denies openly the Unity according to
which one is not worshipped in the other, nor does God exist together with
the other; but Jesus Christ is considered as One, the Only-begotten Son, to
be honoured with one adoration together with his own flesh.

   We confess that he is the Son, begotten of God the Father, and Only-
begotten God; and although according to his own nature he was not subject
to suffering, yet he suffered for us in the flesh according to the
Scriptures, and although impassible, yet in his Crucified Body he made his
own the sufferings of his own flesh; and by the grace of God he tasted
death for all: he gave his own Body thereto, although he was by nature
himself the life and the resurrection, in order that, having trodden down
death by his unspeakable power, first in his own flesh, he might become the
first born from the dead, and the first-fruits of them that slept. And that
he might make a way for the nature of man to attain incorruption, by the
grace of God (as we just now said), he tasted death for every man, and
after three days rose again, having despoiled hell. So although it is said
that the resurrection of the dead was through man, yet we understand that
man to have been the Word of God, and the power of death was loosed through
him, and he shall come in the fulness of time as the One Son and Lord, in
the glory of the Father, in order to judge the world in righteousness, as
it is written.

   We will necessarily add this also. Proclaiming the death, according to
the flesh, of the Only-begotten Son of God, that is Jesus Christ,
confessing his resurrection from the dead, and his ascension into heaven,
we offer the Unbloody Sacrifice in the churches, and so go on to the
mystical thanksgivings, and are sanctified, having received his Holy Flesh
and the Precious Blood of Christ the Saviour of us all. And  not as common
flesh do we receive it; God forbid: nor as of a man sanctified and as
sociated with the Word according to the unity of worth, or as having a
divine indwelling, but as truly the Life-giving and very flesh of the Word
himself. For he is the Life according to his nature as God, and when he
became united to his Flesh, he made it also to be Life-giving, as also he
said to us: Verily, verily, I say unto you, Except ye eat the flesh of the
Son of Man and drink his Blood. For we must not think that it is flesh of a
man like us (for how can the flesh of man be life-giving by its own
nature?) but as having become truly the very own of him who for us both
became and was called Son of Man. Besides, what the Gospels say our Saviour
said of himself, we do not divide between two hypostases or persons. For
neither is he, the one and only Christ, to be thought of as double,
although of two (ek du'o) and they diverse, yet he has joined them in an
indivisible union, just as everyone knows a man is not double although made
up of soul and body, but is one of both. Wherefore when thinking rightly,
we transfer the human and the divine to the same person (par' heno`s
eirh^sthai).

   For when as God he speaks about himself: "He who hath seen me hath seen
the Father," and "I and my Father are one," we consider his ineffable
divine nature according to which he is One with his Father through the
identity of essence--"The image and impress and brightness of his glory."
But when not scorning the measure of his humanity, he said to the Jews:
"But now ye seek to kill me, a man that hath told you the truth." Again no
less than before we recognize that he is the Word of God from his identity
and likeness to the Father and from the circumstances of his humanity. For
if it is necessary to believe that being by nature God, he became flesh,
that is, a man endowed with a reasonable soul, what reason can certain ones
have to be ashamed of this language about him, which is suitable to him as
man? For if he should reject the words suitable to him as man, who
compelled him to become man like us? And as he humbled himself to a
voluntary abasement (ke'nwsin) for us, for what cause can any one reject
the words suitable to such abasement? Therefore all the words which are
read in the Gospels are to be applied to One Person, to One hypostasis of
the Word Incarnate. For the Lord Jesus Christ is One, according to the
Scriptures, although he is called "the Apostle and High Priest of our
profession," as offering to God and the Father the confession of faith
which we make to him, and through him to God even the Father and also to
the Holy Spirit; yet we say he is, according to nature, the Only-begotten
of God. And not to any man different from him do we assign the name of
priesthood, and the thing, for be became "the Mediator between God and
men," and a Reconciler unto peace, having offered himself as a sweet
smelling savour to God and the Father. Therefore also he said: "Sacrifice
and offering thou wouldest not; but a body hast thou prepared me: In burnt
offerings and sacrifices for sin thou hast had no pleasure. Then said I,
Lo, I come (in the volume of the book it is written of me) to do thy will,
O God." For on account of us he offered his body as a sweet smelling
savour, and not for himself; for what offering or sacrifice was needed for
himself, who as God existed above all sins? For "all have sinned and come
short of the glory of God," so that we became prone to fall, and the nature
of man has fallen into sin, yet not so he (and therefore we fall short of
his glory). How then can there be further doubt that the true Lamb died
for us and on our account? And to say that he offered himself for himself
and us,  could in no way escape the charge of impiety. For he never
committed a fault at all, neither did he sin. What offering then did he
need, not having sin for which sacrifices are rightly offered? But when he
spoke about the Spirit, he said: "He shall glorify me." If we think
rightly, we do not say that the One Christ and Son as needing glory from
another received glory from the Holy Spirit; for neither greater than he
nor above him is his Spirit, but because he used the Holy Spirit to show
forth Iris own divinity in his mighty works, therefore he is said to have
been glorified by him just as if any one of us should say concerning his
inherent strength for example, or Iris knowledge of anything, "They
glorified me." For although the Spirit is the  same essence, yet we think
of him by himself, as he is the Spirit and not the Son; but he is not
different from him; for he is called the Spirit of truth and Christ is the
Truth,  and he is sent by him, just as, moreover, he is from God and the
Father. When then the Spirit worked miracles through the hands of the holy
apostles after the Ascension of Our Lord Jesus Christ into heaven, he
glorified him. For it is believed that he who works through his own Spirit
is God according to nature. Therefore he said: "He shall receive of mine,
and shall shew it unto you." But we do not say this as if the Spirit is
wise and powerful through some sharing with another; for he is all perfect
and in need of no good thing. Since, therefore, he is the Spirit of the
Power and Wisdom of the Father (that is, of the Son), he is evidently
Wisdom and Power.

   And since the holy Virgin brought forth corporally God made one with
flesh according to nature, for this reason we also call her Mother of God,
not as if the nature of the Word had the beginning of its existence from
the flesh.

   For "In the beginning was the Word, and the Word was God, and the Word
was with God," and he is the Maker of the ages, coeternal with the Father,
and Creator of all; but, as we have already said, since he united to
himself hypostatically human nature from her womb, also he subjected
himself to birth as man, not as needing necessarily in his own nature birth
in time and in these last times of the world, but in order that he might
bless the beginning of our existence, and that that which sent the earthly
bodies of our whole race to death, might lose its power for the future by
his being born of a woman in the flesh. And this: "In sorrow thou shalt
bring forth children," being removed through him, he showed the truth of
that spoken by the prophet," Strong death swallowed them up, and again God
hath wiped away every tear from off all faces."(1) For this cause also we
say that he attended, having been called, and also blessed, the marriage in
Cana of Galilee, with his holy Apostles in accordance with the economy. We
have been taught to hold these things by the holy Apostles and Evangelists,
and all the God-inspired Scriptures, and in the true confessions of the
blessed Fathers.

   To all these your reverence also should agree, and give heed, without
any guile. And what it is necessary your reverence should anathematize we
have subjoined to our epistle.(2)

THE XII. ANATHEMATISMS OF ST. CYRIL AGAINST NESTORIUS.

I.

   IF anyone will not confess that the Emmanuel is very God, and that
therefore the Holy Virgin is the Mother of God (Theoto'kos), inasmuch as in
the flesh she bore the Word of God made flesh [as it is written, "The Word
was made flesh"]: let him be anathema.

THE ANATHEMATISMS OF THE HERETIC NESTORIUS AGAINST CYRIL.

I.

   If anyone says that the Emmanuel is true God, and not rather God with
us, that is, that he has united himself to a like nature with ours, which
he assumed from the Virgin Mary, and dwelt in it; and if anyone calls Mary
the mother of God the Word, and not rather mother of him who is Emmanuel;
and if he maintains that God the Word has changed himself into the flesh,
which he only assumed in order to make his Godhead visible, and to be found
in form as a man, let him be anathema.

CYRIL, II.

   IF anyone shall not confess that the Word of God the Father is united
hypostatically to flesh, and that with that flesh of his own, he is one
only Christ both God and man at the same time: let him be anathema.

NESTORIUS, II.

   If any one asserts that, at the union of the Logos with the flesh, the
divine Essence moved from one place to another; or says that the flesh is
capable of receiving the divine nature, and that it has been partially
united with the flesh; or ascribes to the flesh, by reason of its reception
of God, an extension to the infinite and boundless, and says that God and
man are one and the same in nature; let him be anathema.

CYRIL, III.

   IF anyone shall after the [hypostatic] union divide the hypostases in
the one Christ, joining them by that connexion alone, which happens
according to worthiness, or even authority and power, and not rather by a
coming together (suno'dw(i)), which is made by natural union (he'nwsin
phusikh`n): let him be anathema.

NESTORIUS, III.

   If any one says that Christ, who is also Emmanuel, is One, not [merely]
in consequence of connection, but [also] in nature, and does not
acknowledge the connection (suna'pheia) of the two natures, that of the
Logos and of the assumed manhood, in one Son, as still continuing without
mingling; let him be anathema.

CYRIL, IV.

   IF anyone shall divide between two persons or subsistences those
expressions (phwna's) which are contained in the Evangelical and
Apostolical writings, or which have been said concerning Christ by the
Saints, or by himself, and shall apply some to him as to a man separate
from the Word of God, and shall apply others to the only Word of God the
Father, on the ground that they are fit to be applied to God: let him be
anathema.

NESTORIUS, IV.

   If any one assigns the expressions of the Gospels and Apostolic
letters, which refer to the two natures of Christ, to one only of those
natures, and even ascribes suffering to the divine Word, both in the flesh
and in the Godhead; let him be anathema.

CYRIL, V.

   IF anyone shall dare to say that the Christ is a Theophorus [that is,
God-bearing] man and not rather that he is very God, as an only Son through
nature, because "the Word was made flesh," and "hath a share in flesh and
blood as we do:" let him be anathema.

NESTORIUS, V.

   If any one ventures to say that, even after the assumption of human
nature, there is only one Son of God, namely, he who is so in nature
(naturaliter filius = Logos), while he (Since the assumption of the flesh)
is certainly Emmanuel; let him be anathema.

CYRIL, VI.

   IF anyone shall dare say that the Word of God the Father is the God of
Christ or the Lord of Christ, and shall not rather confess him as at the
same time both God and Man, since according to the Scriptures, "The Word
was made flesh": let him be anathema.

NESTORIUS, VI.

   If anyone, after the Incarnation calls another than Christ the Word,
and ventures to say that the form of a servant is equally with the Word of
God, without beginning and uncreated, and not rather that it is made by him
as its natural Lord and Creator and God, and that he has promised to raise
it again in the words: "Destroy this temple, and in three days I will build
it up again"; let him be anathema.

CYRIL, VII.

   IF anyone shall say that Jesus as man is only energized by the Word of
God, and that the glory of the Only-begotten is attributed to him as
something not properly his: let him be anathema.

NESTORIUS, VII.

   If any one says that the man who was formed of the Virgin is the Only-
begotten, who was born  from the bosom of the Father, before the morning
star was (Ps. cix., 3)(1), and does not rather confess that he has obtained
the designation of Only-begotten on account of his connection with him who
in nature is the Only-begotten of the Father; and besides, if any one calls
another than the Emmanuel Christ let him be anathema.

CYRIL, VIII.

   IF anyone shall dare to say that the assumed man (analhphthe'nta) ought
to be worshipped together with God the Word, and glorified together with
him, and recognised together with him as God, and yet as two different
things, the one with the other (for this "Together with" is added [i. e.,
by the Nestorians] to convey this meaning); and shall not rather with one
adoration worship the Emmanuel and pay to him one glorification, as [it is
written] "The Word was made flesh": let him be anathema.

NESTORIUS, VIII.

   If any one says that the form of a servant should, for its own sake,
that is, in reference to its own nature, be reverenced, and that it is the
ruler of all things, and not rather. that [merely] on account of its
connection with the holy and in itself universally-ruling nature of the
Only-begotten, it is to be reverenced; let him be anathema.

CYRIL, IX.

   If anyone says that the form of a servant is of like nature with the
Holy Ghost, and not rather that it owes its union with the Word which has
existed since the conception, to his mediation, by which it works
miraculous healings among men, and possesses the power of expelling demons;
let him be anathema.

CYRIL, X.

   WHOSOEVER shall say that it is not the divine Word himself, when he was
made flesh and had become man as we are, but another than he, a man born of
a woman, yet different from him (idikw^s a'nthrwpon), who is become our
Great High Priest and Apostle; or if any man shall say that he offered
himself in sacrifice for himself and not rather for us, whereas, being
without sin, he had no need of offering or sacrifice: let him be anathema.

NESTORIUS, X.

   If any one maintains that the Word, who is from the beginning, has
become the high priest and apostle of our confession, and has offered
himself for us, and does not rather say that it is the work of Emmanuel to
be an apostle; and if any one in such a manner divides the sacrifice
between him who united [the Word] and him who was united [the manhood]
referring it to a common sonship, that is, not giving to God that which is
God's, and to man that which is man's; let him be anathema.

CYRIL, XI.

   WHOSOEVER shall not confess that the flesh of the Lord giveth life and
that it pertains to the Word of God the Father as his very own, but shall
pretend that it belongs to another person who is united to him [i.e., the
Word] only according to honour, and who has served as a dwelling for the
divinity; and shall not rather confess, as we say, that that flesh giveth
life because it is that of the Word who giveth life to all: let him be
anathema.

NESTORIUS, XI.

   If any one maintains that the flesh which is united with God the Word
is by the power of its own nature life-giving, whereas the Lord himself
says, "It is the Spirit that quickeneth; the flesh profiteth nothing" (St.
John vi. 61), let him be anathema. [He adds, "God is a Spirit" (St. John
iv. 24). If, then, any one maintains that God the Logos has in a carnal
manner, in his substance, become flesh, and persists in this with reference
to the Lord Christ; who himself after his resurrection said to his
disciples, "Handle me and see; for a spirit hath not flesh and bones, as ye
behold me having" (St. Luke xxiv. 39); let him be anathema.]

XII.

   WHOSOEVER shall not recognize that the Word of God suffered in the
flesh, that he was crucified in the flesh, and that likewise in that same
flesh he tasted death and that he is become the first-begotten of the dead,
for, as he is God, he is the life and it is he that giveth life: let him be
anathema.

NESTORIUS, XII.

   If any one, in confessing the sufferings of the flesh, ascribes these
also to the Word of God as to the flesh in which he appeared, and thus does
not distinguish the dignity of the natures; let him be anathema.


EXTRACTS FROM THE ACTS.

SESSION I. (Continued).

   [No action is recorded in the Acts as having been taken. A verbal
report was made by certain who had seen Nestorius during the past three
days, that they were hopeless of any repentance on his part. On the motion
of Flavian, bishop of Philippi, a number of passages from the Fathers were
read; and after that some selections from the writings of Nestorius. A
letter from Capreolus, Archbishop of Carthage, was next read, excusing his
absence; after the reading of the letter, which makes no direct reference
to Nestorius whatever, but prays the Synod to see to it that no novelties
be tolerated, the Acts proceed. (Col. 534).]

   Cyril, the bishop of the Church of Alexandria, said: As this letter of
the most reverend and pious Capreolus, bishop of Carthage, which has been
read, contains a most lucid expression of opinion, let it be  inserted in
the Acts. For it wishes that  the ancient dogmas of the faith should be
confirmed, and that novelties, absurdly conceived and impiously brought
forth, should  be reprobated and proscribed.

   All the bishops at the same time cried out: These are the sentiments
(phwnai') of all of us, these are the things we all say-the accomplishment
of this is the desire of us all.

   [Immediately follows the sentence of deposition and the subscriptions.
It seems almost certain that something has dropped out here, most probably
the whole discussion of Cyril's XII. Anathematisms.]

DECREE OF THE COUNCIL AGAINST NESTORIUS.

   As, in addition to other things, the impious Nestorius has not obeyed
our citation, and did not receive the holy bishops who were sent by us to
him, we were compelled to examine his ungodly doctrines. We discovered that
he had held and published impious doctrines in his letters and treatises,
as well as in discourses which he delivered in this city, and which have
been testified to. Compelled thereto by the canons and by the letter
(anagkai'ws katepeichthe'ntes apo' te tw^n kano'nwn, kai` ek th^s
epistolh^s, k. t. l.) of our most holy father and fellow-servant
Coelestine, the Roman bishop, we have come, with many tears, to this
sorrowful sentence against him, namely, that our Lord Jesus Christ, whom he
has blasphemed, decrees by the holy Synod that Nestorius be excluded from
the episcopal dignity, and from all priestly communion.

EXTRACTS FROM THE ACTS. SESSION II.

   The most pious and God-beloved bishops, Arcadius and Projectus, as also
the most beloved-of-God Philip, a presbyter and legate of the Apostolic
See, then entered and took their seats.(2)

   Philip the presbyter and legate of the Apostolic See said: We bless the
holy and adorable Trinity that our lowliness has been deemed worthy to
attend your holy Synod. For a long time ago (pa'lai) our most holy and
blessed pope Coelestine, bishop of the Apostolic See, through his letters
to that holy and most pious man Cyril, bishop of Alexandria, gave judgment
concerning the present cause and affair (hw'risen) which letters have been
shown to your holy assembly. And now again for the corroboration of the
Catholic (katholikh^s) faith, he has sent through us letters to all your
holinesses, which you will bid (kelou'sate) to be read with becoming
reverence (prepo'ntws) and to be entered on the ecclesiastical minutes.

   Arcadius, a bishop and legate of the Roman Church said: May it please
your blessedness to give order that the letters of the holy and ever-to-be-
mentioned-with-veneration Pope Coelestine, bishop of the Apostolic See,
which have been brought by us, be read, from which your reverence will be
able to see what care he has for all the Churches.

    Projectus, a bishop and legate of the Roman Church said, May it
please, etc. [The same as Arcadius had said verbatim!]

    And afterwards the most holy and beloved-of-God Cyril, bishop of the
Church of Alexandria, spoke as is next in order contained; Siricius, notary
of the holy Catholic (katholikh^s) Church of Rome read it.

    Cyril, the bishop of Alexandria said: Let the letter received from the
most holy and altogether most blessed Coelestine, bishop of the Apostolic
See of Rome be read to the holy Synod with fitting honour.

    Siricius, notary of the holy Catholic (katholikh^s) Church of the city
of Rome read it.

   And after it was read in Latin, Juvenal, the bishop of Jerusalem said:
Let the writings of the most holy and blessed bishop of great Rome which
have just been Toad, be entered on the minutes.

   And all the most reverend bishops prayed  that the letter might be
translated and read.

   Philip, the presbyter of the Apostolic See and Legate said: The custom
has been sufficiently complied with, that the writings  of the Apostolic
See should first be read in  Latin.(3) But now since your holiness has
demanded that they be read in Greek also, it is necessary that your
holiness's desire should be satisfied; We have taken care that this be
done, and that the Latin be turned into Greek. Give order therefore that it
be received and read in your holy hearing.

   Arcadius and Projectus, bishops and legates said, As your blessedness
ordered that the writings which we brought should be brought to the
knowledge of all, for of our holy brethren bishops there are not a few who
do not understand Latin, therefore the letter has been translated into
Greek and if you so command let it be read.

   Flavian, the bishop of Philippi said: Let the translation of the letter
of the most holy and beloved of God, bishop of the Roman Church be received
and read.

   Peter, the presbyter of Alexandria and primicerius of the notaries read
as follows:

THE LETTER OF POPE COELESTINE TO THE SYNOD OF EPHESUS.

   Coelestine the bishop to the holy Synod assembled at Ephesus, brethren
beloved and most longed for, greeting in the Lord.

   A Synod of priests gives witness to the presence of the Holy Spirit.
For true is that which we read, since the Truth cannot lie, to wit, the
promise of the Gospel; "Where two or three are gathered together in my
name, there am I in the midst of them." And since tiffs is so, if the Holy
Spirit is not absent from so small a number how much more may we believe he
is present when so great a multitude of holy ones are assembled together!
Every council is holy on account of a peculiar veneration which is its due;
for in every such council the reverence which should be paid to that most
famous council of the Apostles of which we read is to be had regard to.
Never was the Master, whom they had received to preach, lacking to this,
but ever was present as Lord and Master; and never were those who taught
deserted by their teacher. For he that had sent them was their teacher; he
who had commanded what was to be taught, was their teacher; he who affirms
that he himself is heard in his Apostles, was their teacher. This duty of
preaching has been entrusted to all the Lord's priests in common, for by
right of inheritance we are bound to undertake this solicitude, whoever of
us preach the name of the Lord in divers lands in their stead for he said
to  them, "Go, teach all nations." You, dear  brethren, should observe that
we have received a general command: for he wills that all of us should
perform that office, which he thus entrusted in common to all the Apostles.
We must needs follow our predecessors. Let us all, then, undertake their
labours, since we are the successors in their honour. And we shew forth our
diligence in preaching the same doctrines that they taught, beside which,
according to the admonition of the Apostle, we are forbidden to add aught.
For the office of keeping what is committed to our trust is no less
dignified than that of handing it down.

   They sowed the seed of the faith. This shall be our care that the
coming of our great father of the family, to whom alone assuredly this
fulness of the Apostles is assigned, may find fruit uncorrupt and many
fold. For the vase of election tells us that it is not sufficient to plant
and to water unless God gives the increase. We must strive therefore in
common to keep the faith which has come down to us to-day, through the
Apostolic Succession. For we are expected to walk according to the Apostle.
For now not our appearance (species) but our faith is called in question.
Spiritual weapons are those we must take, because the war is one of minds,
and the weapons are words; so shall we be strong in the faith of our King.
Now the Blessed Apostle Paul admonishes that all should remain in that
place in which he bid Timothy remain. The same place therefore, the same
cause, lays upon us the same duty. Let us now also do and study that which
he then commanded him to do. And let no one think otherwise, and let no one
pay heed to over strange fables, as he himself ordered. Let us be unanimous
thinking the same thing, for this is expedient: let us do nothing out of
contention, nothing out of vain glory: let us be in all things of one mind,
of one heart, when the faith which is one, is attacked. Let the whole body
grieve and mourn in common with us. He who is to judge the world is called
into judgment; he who is to criticise all, is himself made the object of
criticism, he who redeemed us is made to suffer calumny. Dear Brethren,
gird ye with the armour of God. Ye know what helmet must protect our head,
what breast-plate our breast. For this is not the first time the
ecclesiastical camps have received you as their rulers. Let no one doubt
that by the favour of the Lord who maketh twain to be one, there will be
peace, and that arms will be laid aside since the very cause defends
itself.

   Let us look once again at these words of our Doctor, which he uses with
express reference to bishops, saying, "Take heed to yourselves and to the
whole flock, over which the Holy Ghost has placed you as bishop, that ye
rule the church of God, which he hath purchased with his blood."

   We read that they who heard this at Ephesus, the same place at which
your holiness is come together, were called thence. To them therefore to
whom this preaching of the faith was known, to them also let your defence
of the same faith also be known. Let us shew them the constancy of our mind
with that reverence which is due to matters of great importance; which
things peace has guarded for a long time with pious understanding.

   Let there be announced by you what things have been preserved intact
from the Apostles; for the words of tyrannical opposition are never
admitted against the King of Kings, nor can the business of truth be
oppressed by falsehood.

  I exhort you, most blessed brethren, that love alone be regarded in
which we ought to remain, according to the voice of John the Apostle whose
reliques we venerate in this city. Let common prayer be offered to the
Lord. For we can form some idea of what will be the power of the divine
presence at the united intercession of such a multitude of priests, by
considering how the very place was moved where, as we read, the Twelve made
together their supplication. And what was the purport of that prayer of the
Apostles? It was that they might receive grace to speak the word of God
with confidence, and to act through its power, both of which they received
by the favour of Christ our God. And now what else is to be asked for by
your holy council, except that ye may speak the Word of the Lord with
confidence? What else than that he would give you grace to preserve that
which he has given you to preach? that being filled with the Holy Ghost, as
it is written, ye may set forth that one truth which the Spirit himself has
taught you, although with divers voices.

   Animated, in brief, by all these considerations (for, as the Apostle
says: "I speak to them that know the law, and I speak wisdom among them
that are perfect"), stand fast by the Catholic faith, and defend the peace
of the Churches, for so it is said, both to those past, present, and
future, asking and preserving "those things which belong to the peace of
Jerusalem."

   Out of our solicitude, we have sent our holy brethren and fellow
priests, who are at one with us and are most approved men, Arcedius, and
Projectus, the bishops, and our presbyter, Philip, that they may be present
at what is done and may carry out what things have been already decreed be
us (quae a nobis antea statuta sunt, exequantur).

    To the performing of which we have no doubt that your holiness will
assent when it is seen that what has been decreed is for the security of
the whole church. Given the viij of the Ides of May, in the consulate of
Bassus and Antiochus.

EXTRACTS FROM THE ACTS.

SESSION II. (Continued.)

   And all the most reverend bishops at the same time cried out. This is a
just judgment. To Coelestine, a new Paul! To Cyril a new Paul! To
Coelestine the guardian of the faith! To Coelestine of one mind with the
synod! To Coelestine the whole Synod offers its thanks! One Coelestine! One
Cyril! One faith of the Synod! One faith of the world!

   Projectus, the most reverend bishop and legate, said: Let your holiness
consider the form (tu'pon) of the writings of the holy and venerable pope
Coelestine, the bishop, who has exhorted your holiness (not as if teaching
the ignorant, but as reminding them that know) that those things which he
had long ago defined, and now thought  it right to remind you of, ye might
give command to be carried out to the uttermost, according to the canon of
the common faith, and according to the use of the Catholic Church.

   Firmus, the bishop of Caesarea in Cappadocia said: The Apostolic and
holy see of the most holy bishop Coelestine, hath previously given a
decision and type (tu'pon) in this matter, through the writings which were
sent to the most God beloved bishops, to wit to Cyril of Alexandria, and to
Juvenal of Jerusalem, and to Rufus of Thessalonica, and to the holy
churches, both of Constantinople and of Antioch. This we have also followed
and (since the limit set for Nestorius's emendation was long gone by, and
much time has passed since our arrival at the city of Ephesus in accordance
with the decree of the most pious emperor, and thereupon having delayed no
little time so  that the day fixed by the emperor was past; and since
Nestorius although cited had not appeared) we carried into effect the type
(tu'pon) having pronounced against him a canonical and apostolical
judgment.

   Arcadius the most reverend bishop and legate, said: Although our
sailing was slow, and contrary winds hindered us especially, so that we did
not know whether we should arrive at the destined place, as we had hoped,
nevertheless by God's good providence ... Wherefore we desire to ask your
blessedness, that you command that we be taught what has been already
decreed by your holiness.

   Philip, presbyter and legate of the Apostolic See said: We offer our
thanks to the holy and venerable Synod, that when the writings of our holy
and blessed pope had been read to you, the holy members by our [or your]
holy voices,(1) ye joined yourselves to the holy head also by your holy
acclamations. For your blessedness is not ignorant that the head of the
whole faith, the head of the Apostles, is blessed Peter the Apostle. And
since now our mediocrity, after having been tempest-tossed and much vexed,
has arrived, we ask that ye give order that there be laid before us what
things were done in this holy Synod before our arrival; in order that
according to the opinion of our blessed pope and of this present holy
assembly, we likewise may ratify their determination.

   Theodotus, the bishop of Ancyra said: The God of the whole world has
made manifest the justice of the judgment pronounced by the holy Synod by
the writings of the most religious bishop Coelestine, and by the coming of
your holiness. For ye have made manifest the zeal of the most holy and
reverend bishop Coelestine, and his care for the pious faith. And since
very reasonably your reverence is desirous of learning what has been done
from the minutes of the acts concerning the deposition of Nestorius your
reverence will be fully convinced of the justice of the sentence, and of
the zeal of the holy Synod, and the symphony of the faith which the most
pious and holy bishop Coelestine has proclaimed with a great voice, of
course after your full conviction, the rest shall be added to the present
action.

   [In the Acts follow two short letters from Coelestine, one to the
Emperor and the other to Cyril, but nothing is said about them, or how they
got there, and thus abruptly ends the account of this session.]

EXTRACTS FROM THE ACTS.

SESSION III.

   Juvenal the bishop of Jerusalem said to Arcadius and Projectus the most
reverend bishops, and to Philip the most reverend presbyter; Yesterday
while this holy and great synod was in session, when your holiness was
present, you demanded after the reading of the letter of the most holy and
blessed bishop of Great Rome, Coelestine, that the minutes made in the Acts
with regard to the deposition of Nestorius the heretic should be read. And
thereupon the Synod ordered this to be done. Your holiness will be good
enough to inform us whether you have read them and understand their power.

   Philip the presbyter and legate of the Apostolic See said: From reading
the Acts we have found what things have been done in your holy synod with
regard to Nestorius. We have found from the minutes that all things have
been decided in accordance with the canons and with ecclesiastical
discipline. And now also we seek from your honour, although it may be
useless, that what things have been read in your synod, the same should now
again be read to us also; so that we may follow the formula (tupw(i)) of
the most holy pope Coelestine (who committed this same care to us), and of
your holiness also, and may be able to confirm (bebaiw^sai) the judgment.

   [Arcadius having seconded Philip's motion, Memnon directed the acts to
be read which was done by the primicerius of the notaries.]

   Philip the presbyter and legate of the Apostolic See said: There is no
doubt, and in fact it has been known in all ages, that the holy and most
blessed Peter, prince (e'xarchos) and head of the Apostles, pillar of the
faith, and foundation (theme'lios) of the Catholic Church, received the
keys of the kingdom from our Lord Jesus Christ, the Saviour and Redeemer of
the human race, and that to him was given the power of loosing and binding
sins: who down even to to-day and forever both lives and judges in his
successors. The holy and most blessed pope Coelestine, according to due
order, is his successor and holds his place, and us he sent to supply his
place m this holy synod, which the most humane and Christian Emperors have
commanded to assemble, bearing in mind and continually watching over the
Catholic faith. For they both have kept and are now keeping intact the
apostolic doctrine handed down to them from their most pious and humane
grandfathers and fathers of holy memory down to the present time, etc.

   [There is no further reference in the speech to the papal
prerogatives.]

   Arcadius the most reverend bishop and legate of the Apostolic See said:
Nestorius hath brought us great sorrow. . . . And since of his own accord
he hath made himself an alien and an exile from us, we following the
sanctions handed down from the beginning by the holy Apostles, and by the
Catholic Church (for they taught what they had received from our Lord Jesus
Christ), also following the types (tu'pois) of Coelestine, most holy pope
of the Apostolic See, who has condescended to send us as his executors of
this business, and also following the decrees of the holy Synod [we give
this as our conclusion]: Let Nestorius know that he is deprived of all
episcopal dignity, and is an alien from the whole Church and from the
communion of all its priests.

   Projectus, bishop and legate of the Roman Church said: Most clearly
from the reading, etc, . . . Moreover I also, by my authority as legate of
the holy Apostolic See, define, being with my brethren an executor
(ekbibasth`s) of the aforesaid sentence, that the beforenamed Nestorius is
an enemy of the truth, a corrupter of the faith, and as guilty of the
things of which he was accused, has been removed from the grade of
Episcopal honour, and moreover from the communion of all orthodox priests.

   Cyril, the bishop of Alexandria said: The professions which have been
made by Arcadius and Projectus, the most holy and pious bishops, as also by
Philip, the most religious presbyter of the Roman Church, stand manifest to
the holy Synod. For they have made their profession in the place of the
Apostolic See, and of the whole of the holy synod of the God-beloved and
most holy bishops of the West. Wherefore let those things which were
defined by the most holy Coelestine, the God-beloved bishop, be carried
into effect, and the vote east against Nestorius the heretic, by the holy
Synod, which met in the metropolis of Ephesus be agreed to universally; for
this purpose let there be added to the already prepared acts the
proceedings of yesterday and today, and let them be shewn to their
holiness, so that by their subscription according to custom, their
canonical agreement with all of us may be manifest.

   Arcadius the most reverend bishop and legate of the Roman Church, said:
According to the acts of this holy Synod, we necessarily confirm with our
subscriptions their doctrines.

   The Holy Synod said: Since Arcadius and Projectus the most reverend and
most religious bishops and legates and Philip, the presbyter and legate of
the Apostolic See, have said that they are of the same mind with us, it
only remains, that they redeem their promises and confirm the acts with
their signatures, and then let the minutes of the acts be shewn to them.

[The three then signed.]

THE CANONS OF THE TWO HUNDRED HOLY AND BLESSED FATHERS WHO MET AT EPHESUS.
(1)

   The holy and ecumenical Synod, gathered together in Ephesus by the
decree of our most religious Emperors, to the bishops, presbyters, deacons,
and all the people in every province and city:

   When we had assembled, according to the religious decree [of the
Emperors], in the Metropolis of Ephesus, certain persons, a little more
than thirty in number, withdrew from amongst us, having for the leader of
their schism John, Bishop of Antioch. Their names are as follows: first,
the said John of Antioch in Syria, John of Damascus, Alexander of Apamea,
Alexander of Hierapolis, Himerius of Nicomedia, Fritilas of Heraclea,
Helladius of Tarsus, Maximin of Anazarbus, Theodore of Marcianopolis, Peter
of Trajanopolis, Paul of Emissa, Polychronius of Heracleopolis, Euthyrius
of Tyana, Meletius of Neocaesarea, Theodoret of Cyrus, Apringius of
Chalcedon, Macarius of Laodicea Magna, Zosys of Esbus, Sallust of Corycus
in Cilicia, Hesychius of Castabala in Cilicia, Valentine of Mutloblaca,
Eustathius of Parnassus, Philip of Theodosia, and Daniel, and Dexianus, and
Julian, and Cyril, and Olympius, and Diegenes, Polius, Theophanes of
Philadelphia, Trajan of Augusta, Aurelius of Irenepolis, Mysaeus of Aradus,
Helladius of Ptolemais. These men, having no privilege of ecclesiastical
communion on the ground of a priestly authority, by which they could injure
or benefit any persons; since some of them had already been deposed; and
since from their refusing to join in our decree against Nestorius, it was
manifestly evident to all men that they were all promoting the opinions of
Nestorius and Celestius; the Holy Synod, by one common decree, deposed them
from all ecclesiastical communion, and deprived them of all their priestly
power by which they might injure or profit any persons.

CANON I.

   WHEREAS it is needful that they who were detained from the holy Synod
and remained in their own district or city, for any reason, ecclesiastical
or personal, should not be ignorant of the matters which were thereby
decreed; we, therefore, notify your holiness and charity that if any
Metropolitan of a Province, forsaking the holy and Ecumenical Synod, has
joined the assembly of the apostates, or shall join the same hereafter; or,
if he has adopted, or shall hereafter adopt, the doctrines of Celestius, he
has no power in any way to do anything in opposition to the bishops of the
province, since he is already cast forth from all ecclesiastical communion
and made incapable of exercising his ministry; but he shall himself be
subject in all things to those very bishops of the province and to the
neighbouring orthodox metropolitans, and shah be degraded from his
episcopal rank.

ANCIENT EPITOME OF CANON I.

   If a metropolitan, having deserted his synod, adheres or shall adhere
to Celestine, let him be cast out.

CANON II.

   IF any provincial bishops were not present at the holy Synod and have
joined or attempted to join the apostacy; or if, after subscribing the
deposition of Nestorius, they went back into the assembly of apostates;
these men, according to the decree of the holy Synod, are to be deposed
from the priesthood and degraded from their rank.

ANCIENT EPITOME OF CANON II.

   If any bishop assents to or favours Nestorius, let him be discharged.

CANON III.

   IF any of the city or country clergy have been inhibited by Nestorius
or his followers from the exercise of the priesthood, on account of their
orthodoxy, we have declared it just that these should be restored to their
proper rank. And in general we forbid all the clergy who adhere to the
Orthodox and Ecumenical Synod in any way to submit to the bishops who have
already apostatized or shall hereafter apostatize.

ANCIENT EPITOME OF CANON III.

   To whom Nestorius forbids the priesthood, he is most worthy; but whom
he approves is profane.

CANON IV.

   IF any of the clergy should fall away, and publicly or privately
presume to maintain the doctrines of Nestorius or Celestius, it is declared
just by the holy Synod that these also should be deposed.

ANCIENT EPITOME OF CANON IV.

If any of the clergy shall consent to Celestine(1) or Nestorius, let them
be deposed.

CANON V.

   IF any have been condemned for evil practices by the holy Synod, or by
their own bishops; and if, with his usual lack of discrimination, Nestorius
(or his followers) has attempted, or shall hereafter attempt, uncanonically
to restore such persons to communion and to their former rank, we have
declared that they shall not be profited thereby, but shall remain deposed
nevertheless.

ANCIENT EPITOME OF CANON V.

   If one condemned by his bishop is received by Nestorius it shall profit
him nothing.

CANON VI.

   LIKEWISE, if any should in any way attempt to set aside the orders in
each case made by the holy Synod at Ephesus, the holy Synod decrees that,
if they be bishops or clergymen, they shall absolutely forfeit their
office; and, if laymen, that they shall be excommunicated.

ANCIENT EPITOME OF CANON VI.

   If any layman shall resist the Synod, let him be excommunicated. But if
it be a cleric let him be discharged.

CANON VII.

   WHEN these things had been read, the holy Synod decreed that it is
unlawful for any man to bring forward, or to write, or to compose a
different (hete'ran) Faith as a rival to that established by the holy
Fathers assembled with the Holy Ghost in Nicaea.

   But those who shall dare to compose a different faith, or to introduce
or offer it to persons desiring to turn to the acknowledgment of the truth,
whether from Heathenism or from Judaism, or from any heresy whatsoever,
shall be deposed, if they be bishops or clergymen; bishops from the
episcopate and clergymen from the clergy; and if they be laymen, they shall
be anathematized.

   And in like manner, if any, whether bishops, clergymen, or laymen,
should be discovered to hold or teach the doctrines contained in the
Exposition introduced by the Presbyter Charisius concerning the Incarnation
of the Only-Begotten Son of God, or the abominable and profane doctrines of
Nestorius, which are subjoined, they shall be subjected to the sentence of
this holy and ecumenical Synod. So that, if it be a bishop, he shall be
removed from his bishopric and degraded; if it be a clergyman, he shall
likewise be stricken from the clergy; and if it be a layman, he shall be
anathematized, as has been afore said.

ANCIENT EPITOME OF CANON VII.

   Any bishop who sets forth a faith other than that of Nice shall be an
alien from the Church: if a layman do so let him be cast out.

CANON VIII.

   OUR brother bishop Rheginus, the beloved of God, and his fellow beloved
of God bishops, Zeno and Evagrius, of the Province of Cyprus, have reported
to us an innovation which has been introduced contrary to the
ecclessiastical constitutions and the Canons of the Holy Apostles, and
which touches the liberties of all. Wherefore, since injuries affecting all
require the more attention, as they cause the greater damage, and
particularly when they are transgressions of an ancient custom; and since
those excellent men, who have petitioned the Synod, have told us in writing
and by word of mouth that the Bishop of Antioch has in this way held
ordinations in Cyprus; therefore the Rulers of the holy churches in Cyprus
shall enjoy, without dispute or injury, according to the Canons of the
blessed Fathers and ancient custom, the right of performing for themselves
the ordination of their excellent Bishops. The same rule shall be observed
in the other dioceses and provinces everywhere, so that none of the God
beloved Bishops shall assume control of any province which has not
heretofore, from the very beginning, been under his own hand or that of his
predecessors. But if any one has violently taken and subjected [a
Province], he shall give it up; lest the Canons of the Fathers be
transgressed; or the vanities of worldly honour be brought in under pretext
of sacred office; or we lose, without knowing it, little by little, the
liberty which Our Lord Jesus Christ, the Deliverer of all men, hath given
us by his own Blood.

   Wherefore, this holy and ecumenical Synod has decreed that in every
province the rights which heretofore, from the beginning, have belonged to
it, shall be preserved to it, according to the old prevailing custom,
unchanged and uninjured: every Metropolitan having permission to take, for
his own security, a copy of these acts. And if any one shall bring forward
a rule contrary to what is hero determined, this holy and ecumenical Synod
unanimously decrees that it shall be of no effect.

ANCIENT EPITOME OF CANON VIII.

   Let the rights of each province be preserved pure and inviolate. No
attempt to introduce any form contrary to these shall be of any avail.


THE LETTER OF THE SAME HOLY SYNOD OF EPHESUS, TO THE SACRED SYNOD IN
PAMPHYLIA CONCERNING EUSTATHIUS WHO HAD BEEN THEIR METROPOLITAN.

   Forasmuch as the divinely inspired Scripture says, "Do all things with
vice," (1) it is especially their duty who have had the priestly ministry
allotted to them to examine with all diligence whatever matters are to be
transacted. For to those who will so spend their lives, it comes to pass
both that they are established in [the enjoyment of] an honest hope
concerning what belongs to them, and that they are borne along, as by a
favouring breeze, in things that they desire: so that, in truth, the saying
[of the Scripture] has much reason [to commend it]. But there are times
when bitter and intolerable grief swoops down upon the mind, and has the
effect of cruelly beclouding it, so as to carry it away from the pursuit of
what is needful, and persuade it to consider that to be of service which is
in its [very] nature mischievous. Something of this kind we have seen
endured by that most excellent and most religious Bishop Eustathius. For it
is in evidence that he has been ordained canonically; but having been much
disturbed, as he declares, by certain parties, and having entered upon
circumstances he had not foreseen, therefore, though fully able to repel
the slanders of his persecutors, he nevertheless, through an extraordinary
inexperience of affairs, declined to battle with the difficulties which
beset him, and in some way that we know not set forth an act of
resignation. Yet it behooved him, when he had been once en-trusted with the
priestly care, to cling to it with spiritual energy, and, as it were, to
strip himself to strive against the troubles and gladly to endure the sweat
for which he had bargained. But inasmuch as he proved himself to be
deficient in practical capacity, having met with this misfortune rather
from inexperience than from cowardice and sloth, your holiness has of
necessity ordained our most excellent and most religious brother and
fellow-bishop, Theodore, as the overseer of the Church; for it was not
reasonable that it should remain in widowhood, and that the Saviour's sheep
should pass their time without a shepherd. But when he came to us weeping,
not contending with the aforenamed most religious Bishop Theodore for his
See or Church, but in the meantime seeking only for his rank and title as a
bishop, we all suffered with the old man in his grief, and considering his
weeping as our own, we hastened to discover whether the aforenamed
[Eustathius] had been subjected to a legal deposition, or whether,
forsooth, he had been convicted on any of the absurd charges alleged by
certain parties who had poured forth idle gossip against his reputation.
And indeed we learned that nothing of such a kind had taken place, but
rather that his resignation had been counted against the said Eustathius
instead of a [regular] indictment. Wherefore, we did by no means blame your
holiness for being compelled to ordain into his place the aforenamed most
excellent Bishop Theodore. But forasmuch as it was not seemly to contend
much against the unpractical character of the man, while it was rather
necessary to have pity on the eider who, at so advanced an age, was now so
far away from the city which had given him birth, and from the dwelling-
places of his fathers, we have judicially pronounced and decreed without
any opposition, that he shall have both the name, and the rank, and the
communion of the episcopate. On this condition, however, only, that he
shall not ordain, and that he shall not take and minister to a Church of
his own individual authority; but that [he shall do so only] if taken as an
assistant, or when appointed, if it should so chance, by a brother and
fellow-bishop, in accordance with the ordinance and the love which is in
Christ. If, however, ye shall determine anything more favourable towards
him, either now or hereafter, this also will be pleasing to the Holy Synod.

THE LETTER OF THE SYNOD TO POPE CELESTINE.

THE RELATION WHICH THE HOLY COUNCIL OF EPHESUS SENT TO POPE CELESTINE; IN
WHICH ARE EXPLAINED WHAT THINGS WERE DONE IN THAT HOLY AND GREAT COUNCIL.

   The Holy Synod which by the grace of God was assembled at Ephesus the
Metropolis to the most holy and our fellow-minister Coelestine, health in
the Lord.

   The zeal of your holiness for piety, and your care for the right faith,
so grateful and highly pleasing to God the Saviour of us all, are worthy of
all admiration. For it is your custom in such great matters to make trial
of all things, and the confirmation of the Churches you have made your own
care. But since it is right that all things which have taken place should
be brought to the knowledge of your holiness, we are writing of necessity
[to inform you] that, by the will of Christ the Saviour of us all, and in
accordance with the orders of the most pious and Christ-loving Emperors, we
assembled together in the Metropolis of the Ephesians from many and far
scattered regions, being in all over two hundred bishops. Then, in
accordance with the decrees of the Christ-loving Emperors by whom we were
assembled, we fixed the date of the meeting of the holy Synod as the Feast
of the Holy Pentecost, all agreeing thereto, especially as it was contained
in the letters of the Emperors that if anyone did not arrive at the
appointed time, he was absent with no good conscience, and was inexcusable
both before God and man. The most reverend John bishop of Antioch stopped
behind; not in singleness of heart, nor because the length of the journey
made the impediment, but hiding in his mind his plan and his thought (which
was so displeasing to God,) [a plan and thought] which he made clear when
not long afterwards he arrived at Ephesus.

   Therefore we put off the assembling [of the council] after the
appointed day of the Holy Pentecost for sixteen whole days; in the
meanwhile many of the bishops and clerics were overtaken with illness, and
much burdened by the expense, and some even died. A great injury was thus
being done to the great Synod, as your holiness easily perceives. For he
used perversely such long delay that many from much greater distances
arrived before him.

   Nevertheless after sixteen days had passed, certain of the bishops who
were with him, to wit, two Metropolitans, the one Alexander of Apamea, and
the other Alexander of Hierapolis, arrived before him. And when we
complained of the tardy coming of the most reverend bishop John, not once,
but often, we were told, "He gave us command to announce to your reverence,
that if anything should happen to delay him, not to put off the Synod, but
to do what was right." After having received this message,--and as it was
manifest, as well from his delay as from the announcements just made to us,
that he refused to attend the Council, whether out of friendship to
Nestorius, or because he had been a cleric of a church under his sway, or
out of regard to petitions made by some in  his favour,--the Holy Council
sat in the great church of Ephesus, which bears the name of Mary.

   But when all with zeal had come together, Nestorius alone was found
missing from the council, thereupon the holy Synod sent him admonition in
accordance with the canons by bishops, a first, second, and third time. But
he surrounding his house with soldiers, set himself up against the
ecclesiastical laws, neither did he shew himself, nor give any satisfaction
for his iniquitous blasphemies.

   After this the letters were read which were written to him by the most
holy and most reverend bishop of the Church of Alexandria, Cyril, which the
Holy Synod approved as being orthodox and without fault (orthw^s kai`
alh'ptws e'chein), and in no point out of agreement either with the
divinely inspired Scriptures, or with the faith banded down and set forth
in the great synod of holy Fathers, which assembled sometime ago at Nice in
Bithynia, as your holiness also rightly having examined this has given
witness.

   On the other hand there was read the letter of Nestorius, which was
written to the already mentioned most holy and reverend brother of ours and
fellow-minister, Cyril, and the Holy Synod was of opinion that those things
which were taught in it were wholly alien from the Apostolic and
Evangelical faith, sick with many and strange blasphemies.

   His most impious expositions were likewise read, and also the letter
written to him by your holiness, in which he was properly condemned as one
who had written blasphemy and had inserted irreligious views (phwna^s) in
his private exegesis, and after this a just sentence of deposition was
pronounced against him; especially is this sentence just, because he is so
far removed from being penitent, or from a confession of the matters in
which he blasphemed, while yet he had the Church of Constantinople, that
even in the very metropolis of the Ephesians, he delivered a sermon to
certain of the Metropolitical bishops, men who were not ignorant, but
learned and God-fearing, in which he was bold enough to say, "I do not
confess a two or three months old God," and he said other things more
outrageous than this.

   Therefore as an impious and most pestilent heresy, which perverts our
most pure religion (thrhskei'an) and which overthrows from the foundation
the whole economy of the mystery [i.e. the Incarnation], we cast it down,
as we have said above. But it was not possible, as it seemed, that those
who had the sincere love of Christ, and were zealous in the Lord should not
experience many trials. For we had hoped that the most reverend John,
bishop of Antioch would have praised the sedulous care and piety of the
Synod, and that perchance he would have blamed the slowness of Nestorius's
deposition. But all things turned out contrary to our hope. For he was
found to be an enemy, and a most warlike one, to the holy Synod, and even
to the orthodox faith of the churches, as these things indicate.

   For as soon as he was come to Ephesus, before he had even shaken off
the dust of the journey, or changed his travelling dress, he assembled
those who had sided with Nestorius and who had uttered blasphemies against
their head, and only not derided the glory of Christ, and gathering as a
college to himself, I suppose, thirty men, having the name of bishops (some
of whom were without sees, wandering about and having no dioceses, others
others again had for many years been deposed for serious causes from their
metropolises, and with these were Pelagians and the followers of Celestius,
and some of those who were turned out of Thessaly),he had the presumption
to commit a piece of iniquity no man had ever done before. For all by
himself he drew up a paper which he called a deposition, and reviled and
reproached the most holy and reverend Cyril, bishop of Alexandria, and the
most reverend Memnon, bishop of Ephesus, our brother, and fellow-minister,
none of us knowing anything about it, and not even those who were thus
reviling knew what was being done, nor for what reason they had presumed to
do this. But ignoring the anger of God for such behaviour, and unheeding
the ecclesiastical canons, and forgetting that they were hastening to
destruction by such a course of action, under the name of an
excommunication, they then reviled the whole Synod. And placing these acts
of theirs on the public bulletin boards, they exposed them to be read by
such as chose to do so, having posted them on the outside of the theatres,
that they might make a spectacle of their impiety. But not even was this
the limit of their audacity; but as if they had done something in
accordance with the canons, they dared to bring what they had done to the
ears of the most pious and Christ-loving Emperors. Things being in this
condition, the most holy and reverend Cyril, bishop of Alexandria and the
most reverend Memnon bishop of the city of Ephesus, offered some books
composed by themselves and accusing the  most reverend Bishop John and
those who with him had done this thing, and conjuring our holy Synod that
John and those with him should be summoned according to the canons, so that
they might apologize for their dating acts, and if they had any complaints
to make they might speak and prove them, for in their written deposition,
or rather sheet of abuse, they made this statement as a pretext, "They are
Apollinarians, and Arians, and Eunomians, and therefore they have been
deposed by us." When, therefore, those who had endured their reviling were
present, we again necessarily assembled in the great church, being more
than two hundred bishops, and by a first, second, and third call on two
days, we summoned John and his companions to the Synod, in order that they
might examine those who had been reviled, and might make explanations, and
tell the causes which led them to draw up the sentence of deposition; but
he (1) did not dare to come.

   But it was right that he, if he could truly prove the before-mentioned
holy men to be heretics, both should come and prove the truth of that
which, accepted as a true and indubitable crime, induced the temerarious
sentence against them. But being condemned by his own conscience he did not
come. Now what he had planned was this. For he thought that when that
foundation-less and most unjust reviling was done away, the just vote of
the Synod which it cast against the heretic Nestorius would likewise be
dissolved. Being justly vexed, therefore, we determined to inflict
according to law the same penalty upon him and those who were with him,
which he contrary to law had pronounced against those who had been
convicted of no fault. But although most justly and in accordance with law
he would have suffered this punishment yet in the hope that by our patience
his temerity might be conquered, we have reserved this to the decision of
your holiness. In the meanwhile, we have deprived them of communion and
have taken from them all priestly power, so that they may not be able to do
any harm by their opinions. For those who thus ferociously, and cruelly,
and uncanonically are wont to rush to such frightful and most wicked
things, how was it not necessary that they should be stripped of the powers
which [as a matter of fact] they did not possess, (2) of being able to do
harm.

   With our brethren and fellow-ministers, both Cyril the bishop and
Memnon, who had endured reproval at their hands, we are all in communion,
and after the rashness [of their accusers] we both have and do perform the
liturgy in common, all together celebrating the Synaxis, having made of
none effect their play in writing, and having thus shewn that it lacked all
validity and effect. For it was mere reviling and nothing else. For what
kind of a synod could thirty men hold, some of whom were marked with the
stamp of heresy, and some without sees and ejected [from their dioceses]?
Or what strength could it have in opposition to a synod gathered from all
the whole world? For there were sitting with us the most reverend bishops
Arcadius and Projectus, and with them the most holy presbyter Philip, all
of whom were sent by your holiness, who gave to us your presence and filled
the place of the Apostolic See (th^s apostolikh^s kathe'dras). Let then
your holiness be angered at what took place. But if license were granted to
such as wished to pour reproval upon the greater sees, and thus unlawfully
and uncanonically to give sentence or rather to utter revilings against
those over whom they have no power, against those who for religion have
endured such great conflicts, by reason of which now also piety shines
forth through  the prayers of your holiness [if, I say, all this should be
tolerated], the affairs of the Church would fall into the greatest
confusion. But when those who dare to do such things shall have been
chastised aright, all disturbance will cease, and the reverence due to the
canons will be observed by all.

   When there had been read in the holy Synod what had been done touching
the deposition of the most irreligious Pelagians  and Coelestines, of
Coelestius, and Pelagius,  and Julian, and Praesidius, and Florus, and
Marcellian, and Orontius, and those inclined to like errors, we also deemed
it right (edikaiw'samen) that the determinations of your holiness
concerning them should stand strong and firm. And we all were of the same
mind, holding them deposed. And that you may know in full all things that
have been done, we have sent you a copy of the Acts, and of the
subscriptions of the Synod. We pray that you, dearly beloved t and most
longed for, may be strong and  mindful of us in the Lord.(3)

THE DEFINITION OF THE HOLY AND ECUMENICAL SYNOD OF EPHESUS AGAINST THE
IMPIOUS MESSALIANS WHO ARE ALSO CALLED EUCHETAE AND ENTHUSIASTS.

   When the most pious and religious bishops, Valerian and Amphilochius
had come to us, they proposed that we should consider in common the case of
the Messalians, that is the Euchetes or Enthusiasts, who were flourishing
in Pamphylia, or by what other name this most contaminating heresy is
called. And when we were considering the question, the most pious and
religious bishop Valerian, presented to us a synodical schedule which had
been drawn up concerning them in the great city of Constantinople, under
Sisinnius of blessed memory: What we read therein was ap-proved by all, as
well composed and as a due presentation of the case. And it seemed good to
us all, and to the most pious bishops Valerian and Amphilochius and to all
the most pious bishops of the provinces of Pamphylia and Lycaonia, that all
things contained in that Synodical chart should be confirmed and in no way
rescinded; also that the action taken at Alexandria might also be made
firm, so that all, those who throughout the whole province are of the
Messalian or Enthusiastic heresy, or suspected of being tainted with that
heresy, whether clerics or laymen, may come together; and if they shall
anathematize in writing, according to the decrees pronounced in the
aforesaid synod [their errors], if they are clergymen they may remain such;
and if laymen they may be admitted to communion. But if they refuse to
anathematize, if they were presbyters or deacons or in any other
ecclesiastical grade, let them be cast out of the clergy and from their
grade, and also from communion; if they be lay-men let them be
anathematized.

   Furthermore those convicted of this heresy are no more to be permitted
to have the rule of our monasteries, lest tares be sown and increase. And
we give command that the most pious bishops Valerian and Amphilochius, and
the rest of the most reverend bishops of the whole province shall pay
attention that this decree be carried into effect. In addition to this it
seemed good that the filthy book of this heresy, which is called the
"Asceticon," should be anathematized, as composed by heretics, a copy of
which the most religious and pious Valerian brought with him. Likewise
anything savouring of their impiety which may be found among the people,
let it be anathema.

   Moreover when they come together, let there be commended by them in
writing such things as are useful and necessary for concord, and communion,
and arrangement (dispositionem vel dispensationem). But should any question
arise in connexion with the present business, and if it should prove to be
difficult and ambiguous, what is not approved by the most pious bishops
Valerian and Amphilochius, and the other bishops throughout the province,
they ought to discuss all things by reference to what is written. And if
the most pious bishops of the Lycians or of the Lycaonians shall have been
passed over; nevertheless let not a Metropolitan be left out of whatever
province he may be. And let these things be inserted in the Acts so that if
any have need of them they would find how also to expound these things more
diligently to others.

DECREE OF THE SYNOD IN THE MATTER OF EUPREPIUS AND CYRIL.

   The petition of the most pious bishops Euprepius and Cyril, which is
set forth in the papers they offered, is honest. Therefore from the holy
canons and the external laws, which have from ancient custom the force of
law,(1) let no innovation be made in the cities of Europa, but according to
the ancient custom they shall be governed by the bishops by whom they have
been formerly governed. For since there never was a metropolitan who had
power otherwise, so neither hereafter shall there be any departure from the
ancient custom.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF II/XIV, Schaff and Wace). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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