The Council of Chalcedon (The Fourth Ecumenical Council)

“Bishop Paschasinus, guardian of the Apostolic See, stood in the midst and said, ‘We received directions at the hands of the most blessed and apostolic bishop of the Roman city [Pope Leo I], who is the head of all the churches, which directions say that Dioscorus is not to be allowed to sit in the assembly, but that if he should attempt to take his seat, he is to be cast out. This instruction we must carry out..We cannot go counter to the decrees of the most blessed and apostolic bishop, who governs the Apostolic See, nor against the ecclesiastical canons nor the patristic traditions.”” (Acts of the Council, session 1 [A.D. 451]).


“After the reading of the foregoing epistle [The Tome of Leo], the most reverend bishops cried out: ‘This is the faith of the fathers! This is the faith of the apostles! So we all believe! Thus the orthodox believe! Anathema to him who does not thus believe! Peter has spoken thus through Leo! . . . This is the true faith! Those of us who are orthodox thus believe! This is the faith of the Fathers!’” (The Fourth Ecumenical Council, composed of 600 Eastern bishops, Acts of the Council, session 2 [A.D. 451]).


“Wherefore the most holy and blessed Leo, archbishop of the great and elder Rome, through us, and through this present most holy synod, together with the thrice blessed and all-glorious Peter the apostle, who is the rock and foundation of the Catholic Church, and the foundation of the orthodox faith, has stripped him [Dioscorus] of the episcopate” (Acts of the Council, session 3 [A.D. 451]).


“For if ‘where two or three are gathered together in His name’ He has said that ‘there He is in the midst of them,” must He not have been much more particularly present with 520 priests, who preferred the spread of knowledge concerning Him …Of whom you were Chief, as Head to the members, showing your good will.” (Chalcedon to Pope Leo, Repletum est Gaudio, November 451).


“You are set as an interpreter to all of the voice of blessed Peter, and to all you impart the blessings of that Faith.” (Chalcedon to Pope Leo, Ep. 98).


“Besides all this, he extended his fury even against him who had been charged with the custody of the vine by the Savior. We refer to Your Holiness.” (Ibid).


“You have often extended your Apostolic radiance even to the Church of Constantinople.” (Ibid).


“Knowing that every success of the children rebounds to the parents, we therefore beg you to honor our decision by your assent, and as we have yielded agreement to the Head in noble things, so may the Head also fulfill what is fitting for the children.” (Ibid).


“Paschasinus, the most reverend bishop and legate of the Apostolic See, stood up in the midst with his most reverend colleagues and said: We received directions at the hands of the most blessed and apostolic bishop of the Roman city, which is the head of all the churches, which directions say that Dioscorus is not to be allowed a seat in this assembly, but that if he should attempt to take his seat he is to be cast out. This instruction we must carry out; if now your holiness so commands let him be expelled or else we leave.” (Session 1).


“Lucentius, the most reverend bishop having the place of the Apostolic See, said: Let him give a reason for his judgment. For he undertook to give sentence against one over whom he had no jurisdiction. And he dared to hold a synod without the authority of the Apostolic See, a thing which had never taken place nor can take place.” (Session 1).


“Wherefore the most holy and blessed Leo, archbishop of the great and elder Rome, through us, and through this present most holy synod together with the thrice blessed and all-glorious Peter the Apostle, who is the rock and foundation of the Catholic Church, and the foundation of the orthodox faith, has stripped him of the episcopate, and has alienated from him all hieratic worthiness. Therefore let this most holy and great synod sentence the before mentioned Dioscorus to the canonical” (Session 3).


“And in the third place the writings of that blessed man, Leo, Archbishop of all the churches, who condemned the heresy of Nestorius and Eutyches, show what the true faith is.” (Session 4).


“Since the most religious bishops of Egypt have postponed for the present their subscription to the letter of the most holy Archbishop Leo, not because they oppose the Catholic Faith, but because they declare that it is the custom in the Egyptian diocese to do no such thing without the consent and order of their Archbishop, and ask to be excused until the ordination of the new bishop of the metropolis of Alexandria, it has seemed to us reasonable and kind that this concession should be made to them, they remaining in their official habit in the imperial city until the Archbishop of the Metropolis of Alexandria shall have been ordained.” (Canon 30).


Bishop Paschasinus, guardian of the apostolic see, stood in the midst and said : "We received directions at the hands of the most blessed and apostolic bishop of the Roman city, who is head of all the churches, which directions say that Dioscorus is not to be allowed to sit in the assembly, but that if he should attempt to take his seat he is to be cast out. This instruction we must carry out; if now your holiness so commands, let him be expelled or else we leave." The judges said : "What special charge do you prefer against the most reverend Bishop Dioscorus? " And when Dioscorus, the most religious bishop of Alexandria, at the bidding of the judges and of the sacred assembly had sat down in the midst, and the most reverend Roman bishops had also sat down in their own places, and kept silence, Eusebius, bishop of Dorylaeum, stepping into the middle said . . . [Edward Giles commentary: “This Eusebius was a keen heresy-hunter, and had been deposed along with Flavian at Ephesus in 449. He now asks that the minutes of the Robber Synod be read out, in order to show that Dioscorus was the real heretic. The reading began with the emperor's letter to Dioscorus, dated 3 March 449, by which that council was convened.]


“Constantine the secretary said : "The same letter was sent to the other bishops." The most glorious judges and illustrious senate said: "The most reverend bishop Theodoret should take his place in the synod, because the most holy archbishop Leo restored him to his episcopate, and the pious emperor decreed his presence at the sacred synod." And, Theodoret coming in, the bishops of Egypt, Illyricum, and Palestine cried out: " Mercy! the faith is destroyed ; the canons have rejected him ; throw him out, throw out the teacher of Nestorius." The Orientals . . . cried out : "We were beaten, and signed a blank paper; throw out the Manichaeans, throw out the enemies of Flavian, throw out the enemies of the faith." [After more clamour] Theodoret came into the middle and said: " I have presented a petition to the rulers of the world in which I set forth the cruelties I have endured; I beg to be examined. ' ' The judges said : "The bishop Theodoret, having recovered his proper place from the archbishop of Rome, has now entered as an accuser; wherefore, to avoid confusion, let us finish what we had begun. The presence of Theodoret shall prejudice no one's cause; all the claims you have against him, or he against you, shall stand good, . . . especially since the bishop of Antioch testifies to his orthodoxy.


“On the 8th of August 449, at the synod of Ephesus, at the church called Mary, the bishops present were Dioscorus of Alexandria, Julian, legate of Leo, most holy bishop of the Roman church". And when this was read the Orientals and bishops with them cried out: "He was thrown out; no one acknowledged the name of Leo." Constantine continued reading, " and ~uvenal of Jerusalem and Domnus of Antioch and Flavian of Constantinople". And when this was read, the Orientals shouted : " Flavian is entered as if condemned ; this is manifest slander; why did not Flavian sit in his own Why did he put the bishop of Constantinople fifth?" Bishop Paschasinus said: "See, we, God willing, have placed the lord Anatolius first : these put the blessed Flavian fifth." Diogenes, bishop of Cyzicus, said : " Because you know the canons."


“Peter, bishop of Corinth, said: ."I was not present at the Ephesian synod, for at that time I was not ordained bishop, hut I realize, from what has been read, that Flavian's statement does in fact explain the words of Cyril. I have withdrawn my hesitation. When they were read, they informed me more perfectly." And getting up, he crossed over to the other side. The Orientals cried : "Peter tllinks with Peter; welcome blessed orthodox!" . . . Dioscorus of Alexandria said : " Flavian was justly condemned, because he said 'After the union, two natures'. I can prove from Athanasius, Gregory, and Cyril in many places that we ought not to say '.After the union, two natures', but ' One incarnate nature of the Word'. I am rejected with the fathers, but I stand by their doctrine. I transgress in nothing. . . . And I must request that the rest be read."


“Dioscorus, bishop of Alexandria, said : ' The holy and great synod of Nicaea, long ago assembled by the will of God, decreed our true and pure faith, and the council which recently assembled here confirmed it and declared that anyone who altered it should be subject to the penalties . . . Well now you see that Flavian, bishop of Constantinople, here before us, and Eusebius of Dorylaeum have unsettled everything, and are become a scandal to all the churches and to the orthodox everywhere. It is plain then that they have made themselves liable to the punishment decreed by our holy fathers. It follows that Flavian and Eusebius must be deposed from all episcopal and priestly dignity. I therefore pronounce them deposed, and all the bishops shall declare their opinion. Further the emperors will be informed of today's proceedings.' Bishop Flavian said : ' I disclaim your authority.' Hilary, deacon of the Roman Church, said : ' It is contradicted.' " And when this was read, the Orientals and bishops with them shouted : " Anathema to Dioscorus! this 'hour condemns him ; this hour he is damned. Blessed Lord, thou hast avenged him [Flavian]. Orthodox emperor, you have avenged him. Long live Leo! Long live the patriarch!” (Session 1)


When all were seated before the rails of the most holy altar the judges said: ". . . The question now to be investigated, studied, and decided is how to establish the true faith. This is the main purpose of the council. . . . Hasten therefore, without fear or favour or enmity, to set forth the pure faith, so that they who do not seem to have understood all these things may be brought to unity by the full knowledge of the truth. For we wish you to know that the most divine and pious lord of the whole earth and ourselves hold the orthodox faith set forth by the 318 and the 150, and what has also been taught by the rest of the most holy and glorious fathers, and thus we believe." The bishops cried: ". . . The fathers taught, and in their writings are preserved what they set out, and we cannot say more." Cecropius, bishop of Sebastopol : "The affairs of Eutyches have been examined, and on them the most holy archbishop of Rome has given a formula with which we agree, and u7e have all subscribed his letter." The bishops cried : " So say all of us. The things set forth are sufficient; it is not possible to make any other."


The most glorious judges and the illustrious senate said: "Let there be read also the letter of the most worthy Leo, archbishop of the royal and elder Rome." Beronician, the most devout clerk of the sacred consistory, read from a book handed to him by Aetius, archdeacon of the holy church of Constantinople : "Leo to the beloved brother Flavian . . . [dated 13 June 449]." After the reading of-the above letter, the most reverend bishops cried out : "This is the faith of the fathers ; this is the faith of the apostles. So we all believe ; so the orthodox believe. Anathema to him who does not so believe! Peter has spoken these things through Leo. So taught the apostles. Piously and truly did Leo teach; so taught Cyril ; the eternal rnenory of Cyril! Leo and Cyril taught the same; anathema to him who does not so believe! This is the true faith. So think the orthodox. This is the faith of the fathers. Why were not these things read at Ephesus? Dioscorus hid them." Part of the foregoing letter, " In order to pay our debt, the invisible nature united itself with the passible, so that, as our salvation required, the one mediator between God and man, the man Jesus Christ, on the one side could die, on the other could not ", was doubted by the bishops of Illyria and Palestine. Aetius, archdeacon of Constantinople, read from the late Cyril of Alexandria : "But forasmuch as his own body by the grace of God, as the apostle says, tasted death for every man, he is said to have suffered death for us. It is not that he experienced death as regards his nature, to say or hold which is madness, but that, as I said just now, his flesh tasted death."z Likewise the part which contained : "Each nature in union with the other performs the actions which are proper to it, the Word those which are proper to the Word, the body those which are proper to the body. The one is resplendent with miracles, the other submits to insults" was doubted by the bishops of Illyria and Palestine. Aetius, archdeacon of Constantinople, read from the late Cyril: "There are some sayings which apply best to God, others to the manhood, and others again hold a middle position, showing that the Son of God is both God and man." 4 Likewise the part of his letter which contained : "For although in the Lord Jesus Christ there is one person of God and man, yet the glory and the shame which are common to the two natures have different sources. From us he has the manhood which is inferior to the Father; from the Father the divinity equal to the Father" was doubted by the bishops of Illyria and Palestine. Theodoret, bishop of Cyrus, said : "There is an example of this also from the most blessed Cyril, thus : 'He became man and changed not his properties, but remained what he was. The one, however, is understood as thoroughly dwelling in the other, that is, the divine nature in the manhood."'


The most magnificent judges said : "After all this, who doubts? " The most reverend bishops cried out: "No one doubts." Atticus, bishop of Nicopolis, said: "We beg your magnificence to allow us a few days for quiet consideration of the letter of our master and holy father, Archbishop Leo, who adorns the apostolic see, and the letter of Cyril with the twelve chapters."


“The bishops cried out : ‘If you order inquiry, we request that the fathers meet together.’


“The judges said : "The assembly is postponed for five days, and in the meantime your reverences shall come to Archbishop Anatolius and consult together concerning the faith."


“All the most reverend bishops cried : " So we believe, so all believe ; none of us doubt; we have already subscribed." The judges continued : "You need not all meet, but since it is suitable to persuade all who doubt, let Archbishop Anatolius choose, from the bishops who have signed, those he i thinks fit to instruct the doubters." (Session 2).


“"To the most holy and beloved of God and ecumenical archbishop and patriarch of great Rome, Leo, and to the holy and ecumenical synod which is assembled at Chalcedon by the will of God and the sacred injunction, from Theodore, deacon of Alexandria. .


"To the most holy and most blessed ecumenical patriarch of great Rome, Leo, and to the holy and ecumenical synod which by the will of God and the divine command is assembled in the city of Chalcedon, from the wretched Athanasius, formerly Alexandria, and nephew of the late Archbishop Cyril…


“Julian, bishop of Hypaipa, said : " Holy fathers, listen. When I Dioscorus held the supreme power at the city of Ephesus for judging between S. Flavian with Bishop Eusebius, and ' Eutyches, putting forward an opinion which was unfair in every way, he himself led off with an unjust judgement, and all of necessity followed his lead. Now your holinesses hold the 1 supreme power from the most holy Archbishop Leo; and the whole of the sacred council that is assembled by God's grace, and by the decree of our most pious emperors, has heard every 1 one of the injustices committed at Ephesus ; and everything I done there has become known toyour holinesses ; and the council has cited Dioscorus, not once or twice, but three times, to appear, but he has absolutely refused to obey. We therefore urge your sanctity who hold, or rather ye who hold, the place of the most holy Archbishop Leo to speak out against him, and to define concerning him the canonical penalties. For we all, and the whole universal council, are voting with your sanctity.


“Bishop Paschasinus said : "Again I say, what is the pleasure of your blessedness? " Maximus, bishop of great Antioch, said : "With what your sanctity thinks we agree." Paschasinus, bishop of Lilybaeum in Sicily, and with him Bishop Lucentius and Boniface, the priest of the church of great Rome, legates of the most holy and most blessed patriarch of great Rome, Archbishop Leo, pronounced: "It has been clearly shown by to-day's and the previous session what Dioscorus, bishop of the great Alexandrian church, dared to do against the order of the canons and church discipline. To pass over much else, he has received back into communion Eutyches, as being of the same opinion as himself, although he had been justly deposed by his bishop Flavian, and this he did in an irregular manner,' before he united with the other bishops at the Ephesian synod. But the apostolic see pardoned them for what they did there against their will and they have as far as possible shown obedience to Archbishop Leo and to the universal council.
“But he, up till now, has proudly persisted in those things for which he ought to have lamented and bowed to the earth. Moreover, he did not allow the letter of the blessed Pope Leo to the late Flavian to be read, though he was often requested, and though he promised on oath, to do so; which not being read, the holy churches throughout the world have suffered scandal and injury. . . . He has ventured to pronounce excommunication against the most holy and pious Leo, archbishop of great Rome. Several complaints against him have been presented to the holy and great synod, and once, twice, and three times he has not oheyed the summons according to the episcopal canons. . . . so he has proclaimed the vote against himself. Wherefore ihe most holy and blessed Leo, archbishop of the great and elder Rome, through us and through this present most holy council, together with the thrice blessed and all glorious Peter the apostle, who is the rock and support of the Catholic Church and the foundation of the orthodox faith, has stripped him of the episcopal and all priestly dignip. Assuredly, therefore, this most holy and great synod will vote upon the aforesaid Dioscorus according to the canons.


“Anatolius, bishop of royal Constantinople, new Rome, said : " Considering all matters in the. ~ame tcay as he apostolic see, I uote with it about the condemnation of Dioscorus, who was bishop of the great city of Alexandria, who has proved himself unworthy of all priestly ofice by disobeying in all things the canons of the fathers, and by not choosing to obey when three times canonically summoned. "


“Theodore, metropolitan bishop of Tarsus, said : " Dioscorus has alienated himself from priestly worth by receiving Eutyches into his communion, contrary to rule, when he had been condemned by Flavian . . . whence he has been justly condemned by the greatest sees, as well of great Rome as of new Rome, by Leo and Anatolius, archbishops of the most holy churches, with whom I agree, and I have so spoken, judging him to be alien from all pontifical ministry."


“Peter, metropolitan bishop of Gangra, said : " On the condemnation of Dioscorus, I consent to what the apostolic see and the holy fathers have decided."


“Euphrates, bishop of Eleutherna, said : "I agree with the holy fathers on the condemnation of Dioscorus, formerly bishop of Alexandria, and I judge him to be alien from all priestly ministry."


“The holy, great, and universal council which by the grace of God, according to the oracle of our pious and beloved emperors, assembled at Chalcedon, a city of Bithynia, in the martyry of the most holy and victorious martyr Euphemia, to Dioscorus. Learn that on' 13 October you were deposed from the episcopate, and made a stranger to all church order, by the holy and ecumenical synod, on account of your disregard of the divine canons and your disobedience to this holy and ecumenical synod, and on account of the other crimes of which you have been found guilty; for even when called to answer your accusers three times by this lioly and great synod, according to the divine canons, you did not come.” (Session 3).


“The judges said: " Let the council now declare what seems good concerning the faith. . . ." On behalf of the papal legates, Bishop Pascliasinus said : "As the holy and universal council holds fast and follows the rule of faith which was set forth by the 318 at Nicaea, it also confirms the faith set forth by the 150 gathered at Constantinople at the bidding of the late emperor Theodosius the great. Moreover the exposition of the creed set forth at the council of Ephesus by the late Cyril, in which Nestorius was condemned, is likewise welcomed. And in the third place the writings of that blessed man Leo, archbishop of all the churches, who condemned the heresies of Nestorius and Eutyches, show what the true faith is.


“Likewise the holy synod holds this faith : this it follows; nothing further can it add, nor can it take anything away." When this had been translated into Greek, the bishops cried : " So we all believe, so we were baptized, so we baptize ; so we have believed, so we now believe." The judges said : "Since we see that the holy gospels have been placed alongside of your holiness, let each one of the bishops here assembled declare whether the epistle of archbishop Leo is in accordance with the exposition of the 318 fathers of Nicaea, and with the decrees of the 150 fathers afterwards assembled in the royal city."


Anatolius, bishop of Constantinople, said: "The letter of the most holy Archbishop Leo agrees with the creed of the 318 holy fathers of Nicaea, and of the 150 who afterwards assembled at Constantinople and confirmed the same faith, and with the proceedings at Ephesus of the ecumenical synod (under the blessed Cyril, who is among the saints) which condemned Nestorius. I therefore agree to it, and have willingly signed." The papal legates said: "It is plain, and there can be no doubt, that the one faith of the most blessed Pope Leo agrees with the faith of the 318 fathers of Nicaea and with that of the 150 at Constantinople, and with the definitions set forth at Ephesus . . . and in no way differs. Therefore the letter of the most blessed Pope, which expressed that faith on account of the error of Eutyches, is seen to be of the same sense, and also of one spirit with that creed." Maximus, bishop of Syrian Antioch, said: "The letter of Leo, most holy archbishop of royal Rome, agrees with the expositions of the 318 holy fathers of Nicaea and of the 150 of Constantinople, new Rome, and with the exposition of faith by Bishop Cyril in Ephesus, and I have signed it."


[Sixty-two other bishops spoke to the same effect. I give three specimens] John, bishop of Sebaste, in the first Armenia, said : "As I see it, the meaning of the letter of Leo, bishop of the Romans, agrees with the faith of the 318 and of the 150 afterwards assembled at Constantinople, and with the exposition of Ephesus at the deposition of the ungodly Nestorius, at which blessed Cyril presided, and I have signed this same letter." Seleucus, bishop of Amasea, said: "We have found the synodical letter of our most holy father Cyril to be in harmony with the faith of the 318 holy fathers. Likewise we have found the letter of the most holy Archbishop Leo to agree with the 318 and with those who agree with Cyril." John, bishop of Germanicia Augusta on the Euphrates, said: "In the faith of the 318 . . . and of the 150 . . . we have been baptized and baptize. And having found what was set forth by S. Cyril and confirmed in the former council of Ephesus, as indeed the letter of the most holy Archbishop Leo, to be in harmony with this, we have signed it. [On behalf of 31 bishops of Illyria] Sozon, bishop of Philippi, read from a chart : " We keep the faith of the 318 holy fathers, which is our salvation, and to it we devote our lives ; nowhere do we disagree with the faith of the 150, and we follow in all things the decrees and definitions of the first synod of Ephesus, at which Celestine and Cyril were leaders ; and we are fully convinced that the most holy father and archbishop Leo is most orthodox. But that which in his letter appeared doubtful has been explained to us by the papal legates. . . . For when by your authority we assembled with Anatolius, bishop of Constantinople, . . . they banished our doubts. For they rejected all who separate the flesh of our Lord and Saviour Jesus Christ from his Godhead, and who do not say that the divine and human existed in him from the Holy Virgin Mary, Mother of God, unmingled, unchanged, and undivided. With this we are satisfied; we agree that the letter accords with all that the fathers have proclaimed, and we have signed it."


[On behalf of 16 bishops of Palestine] Bishop Ananias read from a chart: "We all have always kept the faith of the 318 . . . and we do keep it, and thereto we devote our life. We follow without disagreement that of the 150, and agree with the decrees and definitions of the late Cyril at the first synod of Ephesus. But when the letter of Leo, archbishop of Rome, was read to us, we accepted the greater part as correct. But some parts seemed to express a certain separation and division, and so we hesitated to accept them. . . . We learnt, however, from the representatives of Archbishop Leo, that they admit no separation of our Lord and Saviour Jesus Christ, but confess one and the same Lord and Son of God. And now we think, if your greatness permits, that these things should be put on record for the benefit of the whole world." All the aforesaid bishops said : "So say all of us and agree." [There were 44 more speeches like that of Maximus of Antioch.] The judges said : "The other bishops will state whether they agree that what has been said accords with the sayings of the holy fathers." All the most reverend bishops shouted : "We are all agreed. We all cling together. We all believe alike. We all think these things. Thus we think . . . Long live the emperors! The five also have subscribed to the faith. As Leo, so they think. Long live the emperors!” (Session 4).


The bishops cried: "Theodoret must anathematize at once." Theodoret stepped forward at once: "I have presented a petition to the emperor and a paper to the legates of Archbishop Leo, and if you wish, let it be read, that you may know how I think." The bishops cried : "We will have no reading ; anathematize Nestorius at-once." - Theodoret said: "By God's grace I was brought up by orthodox priests, and rightly instructed, and I have also taught rightly and reject not only Nestorius and Eutyches, but every man who does not rightly think."


The bishops, interrupting, cried : "Say clearly 'Anathema to Nestorius and his doctrines, anathema to Nestorius and his friends! ' " Theodoret said : " In truth I say nothing, unless I know that it is pleasing to God. First I assure you that neither do I think of a city, nor do I desire honour, nor am I here for such, but because I have been slandered. I came to prove that I am orthodox, and that I anathematize Nestorius and Eutyches, and all who confess two Sons." The bishops, interrupting, cried : "Say openly 'Anathema to Nestorius and those who think with him! ' " Theodoret said : "If I have not explained how I believe, I say nothing, but I do believe." The bishops, interrupting, cried : " He is a Nestorian heretic ; throw him out." Theodoret said : "Anathema to Nestorius, and to him who does not call the Holy Virgin Mary ' Mother of God', and who divides into two Sons the one only begotten Son! And I have signed the rule of faith, and the letter of Archbishop Leo, and so I think. And after all this, may you be saved!" The judges said: "Every remaining doubt about the beloved Theodoret is removed, for he has anathematized Nestorius in your presence, and has been favourably received by Archbishop Leo, and has readily accepted the definition of faith which your pieties have accepted, and has also subscribed the letter of the aforesaid most holy Archbishop Leo. It remains that, by the exercise of your reverences' vote, he receive back his church, as the most holy Archbishop Leo has thought right." All the bishops cried : "Theodoret is worthy of the see. The orthodox to the Church! The Church takes back the shepherd. . . . Long live Archbishop Leo! Leo has judged with God. The people take back the orthodox. Worthy of the see! The Church restores Theodoret to the episcopate." (Session Eight).


Canon 28. We, following in all respects the rules of the holy - . fathers and recognizing the canon 1 of the 150 most religious bishops just recited, do also define and vote for the same things respecting the privileges of the most holy church of Constantinople, new Rome. For to the throne of the elder Rome, because that was the imperial city, the fathers naturally rendered2 the first honours; and moved by the same consideration, the 150 most religious bishops assigned equal honours to the most holy throne of new Rome, judging with reason that the city which is honoured with the government and senate, and enjoys equal privileges with the elder royal Rome, should also be magnified like her in ecclesiastical matters, being second after her : so that the metropolitans only, of the Pontic, and Asian, and Thracian dioceses, and moreover the bishops of the aforesaid dioceses who are among the barbarians, shall be ordained by the above-mentioned most holy throne of the most holy church of Constantinople. Clearly . each metropolitan of the aforesaid dioceses, with the bishops of the province, is to ordain the bishops of the province as has been declared by the divine canons ; 3 but the metropolitans themselves of the said dioceses shall, as has been said, be ordained by the archbishop of Constantinople, after the usual election has been reported to him. (Session Fifteen).


“Lucentius, bishop and legate of the apostolic see, said : " In the first place your excellency should notice that it was brought about by the circumstances of the holy bishops, who were forced to sign the said canons." The bishops cried : "No one was forced! " Eucentius said: "It seems that the decrees of the 318 have been passed over, and that mention has only been made of those of the 150 which are not among the synodical canons (and which were made, as they acknowledged, eighty years ago).' If during those times they experienced the benefit, why do they now seek what is not canonical?" Aetius, archdeacon of Constantinople, said : " If they have received any instructions on this head, let them be expressed."


“Boniface, a Roman legate, said: "The most blessed and apostolic bishop among other things gave us this order. (And he recited from a chart) 'The rulings of the holy fathers shall with no rashness be violated or diminished. Let the dignity of our person in all ways be guarded by you. And if any influenced by the power of his own city should undertake to make usurpations, withstand this with suitable firmness'." The judges said : " Let each party quote the canons."


“Paschasinus, bishop and legate, read: "The canon of the 318 holy fathers : ' The Roman church always had the primacy. Let Egypt therefore so hold itself that the bishop of Alexandria have the authority over all, for this is also the custom of the Roman bishop. So too he who is established at Antioch. And in the other provinces let the privileges of the churches be preserved. . . .'" Constantine, the secretary, read from a book handed to him by Aetius, archdeacon of Constantinople : "The canon of the 318 holy fathers : 'Let the ancient customs prevail, those of Egypt so that the bishop of Alexandria shall have jurisdiction over all, since this also is the custom of the bishop in Rome [etc. as in Doc. 621 .' " The same secretary read from the same book : "The decision of the second synod: these things the bishops decreed who assembled in Constantinople . . . 'The bishop of Constantinople shall have the privileges of honour after the bishop of Rome, because it is new Rome'." The judges said: "Let the bishops of Asia and Pontus who have signed the tome just read say whether they signed willingly, or were compelled by any necessity." And these coming into the middle, Diogenes, bishop of Cyzicus, said : "Before God I signed of my will." [Twelve others spoke to the same effect, and then :]


“The remaining bishops cried : "We signed willingly." The judges said : "From what has been done, and from everything laid down, we observe that the primacy of all and the chief honour according to the canons is to be kept for the beloved archbishop of old Rome, but that the reverend archbishop of the royal Constantinople, which is new Rome, is to enjoy the honour of the same primacy, and to have the power to ordain the metropolitans in the dioceses of Asia, Pontus, and Thrace. . . ." The bishops cried out : "This is a just sentence ; so we all say. These things please us all. This is a just judgement. Establish the proposed decree. . . . Let us go. . . . We all say the same."


“Bishop Lucentius said : "The apostolic see gave orders that all things should be done in our presence [or Latin version: "The apostolic see ought not to be humiliated in our presence " ; and therefore whatever was done yesterday in our absence, against the canons of the court, we beseech your highness to order it to be rescinded. But if not, let our protest be recorded in the minutes, and pray let us know clearly what we are to report to that most apostolic bishop who is the ruler of the whole Church, so that he may be able to speak out about the insult to his own see, and about the upsetting of the canons. " The judges said : "The whole council has approved what we proposed." (Session Sixteen, Discussing Canon 28 {A.D. 451).


"Teaching them to observe all things whatsoever I commanded you".l You have kept this command, which is like a golden cord leading down from the author of it to us. You are set as an interpreter to all of the voice of blessed Peter, and to all you impart the blessings of that faith. And so we too, wisely taking you as our guide in all that is good, have shown to the sons of the Church their inheritance of the truth. We have not given our instruction singly and in secret, but with one mind and agreement we have made known the confession of the common faith. We were all delighted at the spiritual food which Christ supplied to us through your letter; we revelled in it as at an imperial banquet and we seemed to see the heavenly Bridegroom actually present with us. For if where two or three are gathered together in his name, he has said that he is in the midst of them, must he not have been much more particularly present with 520 priests who preferred to their country and their ease the spread of knowledge about him? Of all these you were the chief, as head to members, showing your goodwill in matters of organization. The faithful emperors were eager to renew the doctrinal fabric of the Church and presided for the sake of good order, just like Zerubbabel to Joshua in the matter of the temple at Jerusalem.


“The enemy would have been like a wild beast outside the fold . . . if the late pontiff of the Alexandrians had not thrown himself to him for a prey. . . . By his terror-won votes he acquitted Eutyches, who had been condemned for heresy, and restored to him the dignity which your holiness had taken away from him as unworthy of it. And, like the strangest of wild beasts, he fell upon the vine which he found in the finest condition, uprooted it, and planted that which had been cast out as unfruitful. He cut off those who acted like true shepherds, and he placed over the flocks those who had shown themselves to be wolves. Resides all this he extended his fury even against him who had been charged with the custody of the uine by the Saviour-we refer to your holiness-and he intended to excommunicate one who was zealous to unite the body of the Church. We mention further that we have made certain other decisions also for the good management and stability of church affairs, as we are persuaded that your holiness will accept and ratify them when you are told. The long prevailing custom which the holy church of God at Constantinople had of ordaining metropolitans for the provinces of Asia, Pontus, and Thrace we have now ratified by the vote of the synod, not thereby adding anything to the see of Constantinople, but to provide for the good order of the metropolitan sees, because of the frequent disorders that arise when their bishops die. . . . We have also ratified the canon of the 150 holy fathers who met at Constantinople . . . which declares that after your most holy and apostolic see, the see of Constantinople shall - have privileges, being placed second; for we are persuaded that, with your usual interest, you have often extended that apostolic radiance of yours even to the church of Constantinople also. This you will increase many times by sharing your own good things ungrudgingly with your brethren. And so deign, most holy and blessed father, to embrace as your own, and as lovable and agreeable to good order, the things we have decreed, for the removal of all confusion, and the confirmation of church order. For the legates of your holiness, the most holy bishops Paschasinus and Lucentius, and with them the godly presbyter Boniface, tried hard to resist these decisions, wishing that this good work also should start from your foresight, so that the establishment of discipline, as well as of faith, should be credited to you. But we, regarding our most devout and Christian sovereigns, who delight therein, and the illustrious senate, and, so to say, the whole capital, recognized as fitting the confirmation of the honour by this universal council, and we confidently endorsed it, as if it were initiated by your holiness, as you always hasten to cherish us, knowing that every success of the children redounds to the parents. We therefore beg you to honour our decision by your assent, and as we have yielded agreement to the head in noble things, so may the head also fulfil what is fitting for the children. Thus will our pious emperors be respected, who have ratified your holiness' judgement as law, and the see of Constantinople will receive its recompense for having always displayed such loyalty on matters of religion towards you, and for having so zealously linked itself to you in full agreement. But that you may know that we have done nothing for favour or in hatred, but as being guided by the divine will, we have informed you of the whole scope of our actions, to strengthen our position and.to ratify and establish what we have done.” (Writing to Pope St. Leo the Great).