Acts of the Seventh Ecumenical Council, Nicaea II (787)
The First Session
Opening of the First Session
In the Name of our Lord and Master, Jesus Christ, our True God. In the reign of our most pious and Christ-loving Sovereigns, Constantine, and Irene, his mother, in the eight year of their consulship, the eighth of the calends of October (24th of September), the eleventh indiction, the Holy Ecumenical Council met together, which, by the grace of God and the decree of the same divinely established Sovereigns, had been summoned to assemble in the splendid city of Nicaea, the metropolis of the Eparchy of Bithynia: namely, Peter, most Reverend Archpresbyter of the most holy Church of St. Peter at Rome; and Peter, most Reverend Presbyter and Abbot of the monastery of St. Sabbas at Rome, Legates of the Apostolic See, and of Adrian, the most Holy and Sacred Archbishop of old Rome; Tarasius, most Holy and Reverend Archbishop of the far-famed city of Constantinople or New Rome; John and Thomas, most Religious Presbyters and Monks, Legates of the Apostolic thrones of the Eastern Dioceses. [Here follow the names of two hundred and fifty-three other Bishops who were present on this occasion]; and they sat before the most sacred pulpit of the nave of the most holy great church named Sophia, in the presence of the very Noble and Illustrious Princes Petronas, the most excellent Patrician, Ex-consul, and Count of the Sacred imperial household ; and John, the imperial doorkeeper and treasurer of the imperial revenue; with the most pious Archimandrites, both Monks and Abbots; the Holy and Immaculate Gospels of God being placed in the midst.
The very Reverend the Bishops of the island of Sicily said: “It appears to us both right in itself, and in every respect most profitable to this our holy Ecumenic Council, that, as an introduction to the discussion of the points now about to be brought under enquiry, the most holy Archbishop who presides over the imperial city of Constantinople be requested to preface our proceedings, and to open the door to further investigation, by commencing with such address as may appear to him most suitable.”
The Holy Council said: “Be it according to the request of the most holy bishops.”
Tarasius, the most holy and most blessed Patriarch of Constantinople, said: “Now may we most reasonably make use of those words of the prophet — words which we have often heard as being proclaimed in the Gospel also: ‘The crooked shall be made straight and the rough places plain’ (Isai. xl. 14; Luke iii. 6). When God determines to accomplish any purpose, how easily is every obstacle surmounted: ‘for who hath resisted His will?’ (Rom. ix. 9). For though by the instigation of the arch-enemy of souls, who ever delights to confound and distract the Holy Catholic Church, whilst in the beginning of August, in the year now past, we were holding our sessions in the venerable church of those trumpets of the Spirit, the holy glorious Apostles, within the walls of the God-protected imperial city, a numerous mob, full of wrath and bitterness, under the patronage of certain notorious Bishops (whose names, as being well known to all of you, I willingly pass over) , was stirred up against us to lay hands upon us, but from whose hand the Lord delivered us, and for a while seemed to have put an entire stop to our speaking and confirming the words of truth and piety: nevertheless, our most Gracious Sovereigns, under the direction of God, as being on the one hand most determined champions of Orthodoxy, and on the other no less determined opponents of heterodoxy, would ‘give neither sleep to their eyes, nor slumber to their eyelids’ ( Ps. cxxxii. 4), till they could bring the tabernacle of God — that is, His Church — into a state of unity, and could restore to it the blessings of peace. Wherefore they have, by the council and goodwill of our God, again called us together; for which good deed of theirs may they be recompensed by Christ, our universal King, who is able abundantly to repay all that they have done. Let us, therefore, O ye holy men, invoking His assistance, having His fear within our breast, and the future judgment ever before our eyes, ‘gird up the loins of our mind’ (1 Pet. i. 13) in truth, and as the Apostle teaches, ‘being sober’ in all things, determine that which is just; that thus without delay we may root up all innovation, whether it be in omission or superfluous addition, as tares sown among the pure wheat, opposed to the truth and hostile to the Church: for the things which have been handed down to us in her are not ‘yea, and nay’ (2 Cor. i . 19), but are yea in truth, and remain uninjured and undefiled throughout all ages; for faithful is He that hath promised ‘the gates of hell shall not pre vail against her’ (Matt. xvi . 18). Now, if we be satisfied that it is pleasing to God, then let those Bishops who last year were in opposition to the truth be brought into our presence; and if they have anything to say for themselves, whether of disputation or apology, they may be free to speak, that so every point under enquiry may be made plain to all.”
Constantine, most holy Bishop of Constantia, in Cyprus, said: “If it seem good to this holy Ecumenical Council, let the most Reverend the Bishops who are involved in this charge be permitted to come into the presence of this holy Ecumenical Council according to the proposal of our most holy and blessed Patriarch Tarasius.”
The Holy Council said: “Let them come in;” on which the Bishops alluded to came in; and, after they had entered, the very illustrious Princes said, “Our gracious masters commanded us to lay before all assembled in your holy Council, their precious and venerable (ΣΑΚΡΑ) Letter of Convocation, to which we demand your attention.”
The Holy Council said: “May God confirm the kingdom of our gracious lords:” on which Leontius, the most noble Secretary, having taken it in his hands, read aloud the same pious Letter of Convocation
The Letter of Convocation (ΣΑΚΡΑ)
“Constantine and Irene — Sovereigns of the Romans in the Faith, to the most holy Bishops, who, by the grace of God and by the command of our pious Sovereignty, have met together in the Council of Nicaea.
“The Wisdom which is truly according to the nature of God and the Father — our Lord Jesus Christ, our true God — who, by His most divine and wonderful dispensation in the flesh, hath delivered us from all idolatrous error; and, by taking on Him our nature, hath renewed the same by the co-operation of the Spirit, which is of the same nature with Himself: and having Himself become the first High Priest, hath accounted you, holy men, worthy of the same dignity.
“He is that good Shepherd who, bearing on His own shoulders that wandering sheep-fallen man, hath brought him back to His own peculiar fold — that is, the company of angelic and ministering powers (Eph. ii. 14, 15), ‘and hath reconciled us to Himself, having broken down the enmity through His flesh, and hath bestowed upon us a rule of conduct tending to peace; wherefore, preaching to all, He saith in the Gospel, ‘Blessed are the peacemakers, for they shall be called the children of God’ (Matt. v. 9). Of which blessedness, confirming as it does the exaltation of the adoption of sons, our pious Sovereignty desiring above all things to be made partakers, hath ever applied the utmost diligence to direct all our Roman Commonwealth into the ways of unity and concord: and more especially have we been solicitous concerning the right regulation of the Church of God, and most anxious in every way to promote the unity of the Priesthood. For which cause the Chiefs of the Sacerdotal Order of the East and of the North, of the West and of the South, are present in the person of their Representative Bishops, who have with them respectively the replies written in answers to the Synodical Epistle sent from the most holy Patriarch Tarasius; for such was from the beginning the synodical regulation of the Church Catholic, which, from the one end of the earth to the other, hath received the Gospel. On this account we have, by the good will and permission of God, caused you, His most holy Priests, to meet together — you who are accustomed to dispense His Testament in the unbloody sacrifice — that your decision may be in accordance with the definitions of former Councils, and that the splendour of the Holy Spirit may enlighten you all; for, our Lord teaches, ‘No man lighteth a candle and putteth it under a bushel, but on a candlestick, that it may give light to all that are in the house’ (Matt. v. 15): even so, should ye make such use of the various regulations which have been piously handed down to us of old by our Fathers, that all the Holy Churches of God may remain in peaceful order.
“As for us, such was our zeal for the truth — such our earnest desire for the interests of religion , our care for ecclesiastical order, our anxiety that the ancient rules and orders should maintain their ground — that though fully engaged in military councils — though all our attention was occupied in political cares — yet, treating all these affairs as but of minor importance, we would allow nothing whatever to interfere with the Convocation of your most holy Council. To every one is given the utmost freedom of expressing his sentiments without the least hesitation, that thus the subject under enquiry may be most fully discussed and truth may be the more boldly spoken, that so all dissensions may be banished from the Church and we all may be united in the bonds of peace.
“For, when the most holy Patriarch Paul, by the divine will, was about to be liberated from the bands of mortality and to exchange his earthly pilgrimage for a heavenly home with his Master Christ, he abdicated the Patriarchate and took upon him the monastic life: and when we asked him ‘Why hast thou done this?’ he answered, ‘Because I fear that, if death should surprise me still in the Episcopate of this royal and heaven-defended city, I should have to carry with me the anathema of the whole Catholic Church, which consigns me to that outer darkness which is prepared for the devil and his angels; for they say that a certain Synod hath been held here in order to the subversion of pictures and images which the Church receives, retains, and worships, in memory of the persons whom they represent. This is that which distracts my soul — this is that which makes me anxiously to enquire how I may escape the judgment of God — since among such men I have been brought up and with such am I numbered. No sooner had he thus spoken in the presence of some of our most illustrious Nobles than he expired.
“When our Pious Sovereignty reflected on this awful declaration (and truly, even before this event, we had heard of similar questionings from many around), We took counsel with ourselves as to what ought to be done; and We determined, after mature deliberation, that when a new Patriarch had been elected, We should endeavour to bring this subject to some decisive conclusion. Wherefore, having summoned those whom we knew to be most experienced in ecclesiastical matters, and having called upon Christ our God, We consulted with them who was worthy to be exalted to the chair of the Priesthood of this Royal and Heaven defended city; and they all with one heart and soul gave their vote in favour of Tarasius — he who now occupies the Pontifical Presidency. Having, therefore, sent for him, We laid before him our deliberations and our vote; but he would by no means consent, nor at all yield to that which had been determined. And when We enquired, ‘Wherefore he thus refused his consent?’ — at first he answered evasively, ‘That the yoke of the Chief Priesthood was too much for him.’ But We, knowing this to be a mere pretext covering his unwillingness to obey us, would not desist from our importunity, but persisted in passing the acceptance of the dignity of the Chief Priesthood upon him. When he found how urgent We were with him he told us the cause of his refusal — ‘It is (said he) because I perceive that the Church, which has been founded on the rock Christ our God, is rent and torn asunder by schisms, and that we are unstable in our confession, and that Christians in the East, of the same faith with ourselves, decline communion with us, and unite themselves to those of the West; and so we are estranged from all, and each day are anathematised by all: and, moreover, I should demand that an Ecumenical Council should be held, at which should be found Legates from the Pope of Rome and from the Chief Priests of the East.’ We, therefore, fully understanding these things, introduced him to the assembled company of the Priests — of our most illustrious Princes — and of all our Christian people; and then, in their presence, he repeated to them all that he had before said to us; which, when they heard, they received him joyfully, und earnestly entreated our Peace-making and Pious Sovereignty that an Ecumenical Council might be assembled. To this their request, We gave our hearty consent; for, to speak the truth, it is by the good will and under the directions of our God that we have assembled you together. Wherefore as God, willing to establish His own counsel, hath for this purpose brought you together from all parts of the world, Behold the holy Gospels now lying before you, and plainly crying aloud, “Judge justly” (John vii. 24); stand firm as Champions of Religion, and be ready with unsparing hand to cut away all innovations and new-fangled inventions. And, as Peter the Chief of the Apostolic College (John xviii. 10) struck the mad slave and cut off his Jewish ear with the sword, so in like manner do ye wield the axe of the Spirit, and every tree which bears the fruit of contention, of strife, or newly-imported innovation, either renew by transplanting through the words of sound doctrine, or lay it low with canonical censure, and send it to the fires of the wrath to come: so that the Peace of the Spirit may evermore protect the whole body of the Church, compacted and united in one and confirmed by the traditions of the Fathers; and so may all our Roman State enjoy peace, in the peace of the Church.
“We have received letters from Adrian, most holy Pope of old Rome, by his Legates — namely, Peter, most religious Archpresbyter, and Peter, most religious Presbyter and Abbot — who will be present in council with you; and We command that, according to Synodical custom, these be read in the hearing of you all; and that, having heard these with becoming silence, and moreover the Epistles contained in two octavos sent from the Chief Priests and other Priests of the Eastern dioceses by John, most pious Monk and Chancellor of the Patriarchal throne of Antioch, and Thomas, Priest and Abbot, who also are present together with you, ye may by these understand what are the sentiments of the Church Catholic on this point.”
When the Letter was concluded, the Holy Council said: “God preserve their kingdom — God grant them a long life — God make them abundantly to rejoice!” After which acclamations, Basil, Bishop of Ancyra, Theodore, Bishop of Myra, and Theodosius, Bishop of Ammorium, were brought forward; and, while they were standing in the midst of the holy council, Basil, Bishop of Ancyra, said: “Having to the utmost of my ability examined the question now before you, and being perfectly satisfied in every respect, I, your most unworthy servant, have now approached the Catholic Church.”
Tarasius: “Glory to God, who will have all men to be saved, and to come to the knowledge of the truth” (2 Tim. ii.4).
Recantations and Reception of Three Bishops
Basil then read from the libel which he had in his hand: “It is an ecclesiastical regulation, canonically handed down to us from the beginning, both by the holy Apostles and our holy Fathers and Doctors their successors, and also by the six holy Ecumenical Councils, and by all Orthodox local Synods, that all who return from any heresy whatever, to the Orthodox confession and tradition of the Catholic Church, should deliver in writing a recantation of their several heresy, and a confession of the Orthodox Faith. Wherefore, I, Basil, Bishop of Ancyra, desiring to be united to the Catholic Church, do present this my written confession to Adrian, most holy Pope of old Rome — to Tarasius, the most blessed Patriarch — to the other most holy Apostolic Thrones — namely, of Alexandria, Antioch, and the holy City; and, moreover, to all other Orthodox Chief Priests and Priests, and I lay it before you as having received power from apostolical authority; and, at the same time, I humbly crave the pardon of all your blessed assembly for this my tardiness, for I ought never to have failed in the confession of Orthodoxy, but this arose from my extreme ignorance, dullness, and want of consideration; wherefore I do the more earnestly entreat your blessedness that ye would intercede with God for me, that I may obtain mercy.
“I believe, therefore, and confess one God the Father Almighty, and one Lord Jesus Christ, His only begotten Son, and the Holy Spirit the Lord and Giver of life — a Trinity consubstantial and coequal, to be worshipped and glorified in one Godhead, Power, and Authority; and I confess all things relative to the dispensation of one of this Holy Trinity, our Lord and God Jesus Christ, even as the six holy Ecumenical Councils have delivered them to us; and all the unbridled license of heresy I abominate and anathematise, even as they have anathematised it before me. And as I ever entreat the good offices of our immaculate Lady the holy Mother of God, and of the holy and heavenly powers, and of all Saints, so I receive, embrace, and give honorary worship to their holy and precious relics, in the confidence that I shall obtain sanctification from them; and in like manner I embrace, salute, and ascribe the worship of honour to venerable images, both of the dispensation of our Lord Jesus Christ, in that human figure which for our sakes He adopted, and of our immaculate Lady the holy Mother of God, and of the Godlike (θεοειδων) Angels; and of all the holy Apostles, Prophets, Martyrs, and of all Saints.
“Furthermore, I reject and anathematise, with all my heart and soul, the Synod convened in all stupidity and madness, and by them styled the Seventh! — but by all who think aright, lawfully and canonically called the Pseudo-Synod, as being utterly devoid of all truth and piety, and as most rashly, audaciously — yea, even most atheistically — barking against the ecclesiastical tradition delivered to us from God, and as having treated with insult holy and venerable images, and given orders that they should be utterly banished from the Churches of God; over which presided Theodosius, falsely called Bishop of Ephesus; Sisinnius, Bishop of Perga, surnamed Pastillas; Basil, Bishop of Pisidia, nicknamed Tricaccabus, through whose follies the miserable Patriarch Constantine was also misled. This is my confession, and to this I declare my consent; and, therefore, with all sincerity of heart and rectitude of mind (God is my witness), I here pronounce the subjoined anathemas:
“1. Anathema to the Christianity-slanderers (χριστιανοκατηγοροις)—that is, to the Iconoclasts.
“2. Anathema to those who apply passages of Scripture, written against idols, to holy and venerable images.
“3. Anathema to those who do not salute holy and venerable images.
“4. Anathema to those who affirm that Christians pay regard to images as to gods.
“5. Anathema to those who call holy and venerable images idols.
“6. Anathema to those who consciously communicate with those who dishonour and insult holy images.
“7. Anathema to those who ascribe deliverance from idolatry to any other than to Christ our God.
“8. Anathema to those who reject the doctrine of the holy Fathers and the Traditions of the Catholic Church, taking up the pretext and the language of Arius, Nestorius, Eutyches, and Dioscorus; and affirming that, further than we are taught from the Scriptures of the Old and New Testament, we are bound to follow neither the doctrine of the holy Fathers, nor Ecumenical Councils, nor the Traditions of the Catholic Church.
“9. Anathema to those who presume to say that the Catholic Church ever admitted idols.
“10. Anathema to those who affirm that the invention of images is the invention of Satanic craft, and not the tradition of our holy Fathers.
“These things I now confess, to these I assent, and these I do with my whole heart, and mind, and soul, declare; and if (but may it never happen) at any time, through the stratagems of Satan, I ever willingly or unwillingly turn aside from this my present confession, let me be anathema from the Father, Son, and Holy Spirit, banished from the Catholic Church, and every Sacerdotal Order. Henceforth I shall order my ways according to the Sacred Canons both of the holy Apostles and of our inspired Fathers, avoiding all receiving of gifts and base gain.”
Tarasius: “All this our sacerdotal assembly unite in giving thanks and praise to God for this thy confession which has now been made by thee to the Catholic Church.”
The Holy Council: “Glory be to God, who hath united that which was divided.”
Theodore, Bishop of Myra, was then brought forward, who said: “Even I, a sinner and unworthy, having made deep enquiry and research, and having chosen the better part, do entreat of God and your Holiness that among the rest I also, though a sinner, may be united to the Catholic Church.”
Tarasius: “It is ever agreeable to our Lord Jesus Christ to receive the penitent.”
Theodore then read the same Libel which Basil had read before, beginning with: “It is an ecclesiastical regulation,” and so on with the rest. And when he had finished reading,
Tarasius said: “And now, in behalf of Theodore, the most holy Bishop of Myra, we offer thanks to Christ our God.”
Euthymius, Bishop of Sardis, said: “Blessed be God, who hath united him to the Catholic Church.”
Theodosius, Bishop of Ammorium, was then brought forward, who said: “My most holy and reverend Lords and all this sacred Assembly: I also, a wretched and deluded sinner, who have spoken so many wicked things against venerable images, having learned, do now recognise the truth and condemn myself. And I have unhesitatingly anathematised, and do still anathematise, all things which anywhere in the world I have spoken or taught amiss on this subject. And I now entreat and conjure your holy Council that ye would admit me, your unworthy servant, into the company of other Christians.”
Tarasius: “The most pious Theodosius has manifested much contrition of heart and is worthy of reception.”
The Holy Council: “According to the sacred canons he is worthy.”
Tarasius: “He is worthy, if there be no canonical impediment.”
Theodosius, Bishop of Ammorium, read the form of Recantation, which he has drawn up for himself, as follows: “I Theodosius, least of all Christians, do confess, and consent to, and receive, and embrace, and worship above all, the immaculate image of our Lord Jesus Christ, our true God, and the holy image of her who begat Him without human generation, the holy Mother of God, whose aid, protection, and intercession, I, a sinner, each night and day entreat for the help of my necessities, as having all readiness of access with Him who was born of her, even Christ our God. And likewise I receive and worship the images of the holy and illustrious Apostles, Prophets, and Martyrs, and of the Fathers and Ascetics of the desert, not as gods (God forbid!); but as displaying that internal ardour and affection of soul which I ever had towards them, but would more especially show forth when I, with all my heart, invoke any one of them that they would intercede with God on my behalf, that He would grant to me, for the sake of their intercessions, to find mercy with Him in the day of judgment. And in like manner I worship, honour, and salute the relics of the Saints, as being the relics of those who have suffered in Christ’s behalf, and as having received power from Him to cure all diseases, to heal infirmities, and to cast out devils — even as the holy Church hath received, from the time of the Apostles and Fathers to our own. And I approve that there be represented in churches, first of all, the image of our Lord and Saviour Jesus Christ and of the holy Mother of God, in every kind of material, in silver and gold, and every description of colouring, in order that the dispensation of His incarnation may be made known to all. And, in like manner, that the conduct of the holy and illustrious Apostles, Prophets, and Martyrs, should be set forth, that so their conflicts and sufferings, in this compendious mode of writing, may be made known to all, for the excitation and instruction of the laity, especially of the more unlearned. For if the people go forth with tapers and incense to meet the images of Kings, when sent to any particular town or province, not intending any honour to the waxen tablet, but only to the King, how much more ought there to be painted in churches of Christ our God, for the same purpose , the images of God our Saviour, of His holy immaculate Mother, and of all our holy blessed Martyrs and Ascetics. As saith St. Basil: ‘Both historians and painters have oftentimes described the same warlike feats — the one with eloquent narration, the other with the stroke of the pencil, and each in his own way has excited many to deeds of courage.’ And again, the same writer says: ‘How much hast thou laboured, O man, that thou mightest find any of the Saints ashamed (δυσωπουντα) of his Lord.’ And Chrysostom saith: ‘The grace of the Saints is not cut short by death, nor is it injured by their departure hence: on the contrary, after death, they are more powerful than when they were alive. And many, yea, innumerable other testimonies are there on this head besides.’ Wherefore, I conjure you, O ye holy men of God, and I cry aloud, ‘I have sinned against heaven and before you’ (Luke xv. 18); but receive me as God hath received the reveller, the harlot, and the thief: seek me as Christ sought the lost sheep, which He bore upon His shoulders, that so, through your good offices, my most holy Lords, there may be ‘joy among the angels of God’ (Luke xv. 10) on my salvation and repentance.
“1. Anathema to those who worship not holy and venerable images.
“2. Anathema to those who blaspheme holy and venerable images.
“3. Anathema to those who dare to blaspheme or slander venerable images, or to call them idols.
“4. Anathema to the Christianity-slanderers — that is, the Iconoclasts.
“5. Anathema to those who teach not diligently all Christian people to worship and salute the holy, precious, and venerable images of all saints who, from the beginning of the world, have pleased God.
“6. Anathema to those who hesitate, and do not, from the heart, confess that we ought to worship holy images.”
Sabbas, Abbot of the Monastery of Studium: “According to the Apostolic Canons and the Ecumenical Councils, he is worthy of admission.”
Tarasius: “See how those who were formerly leagued against Orthodoxy are now banded in defence of the truth.”
Constantine, Bishop of Constantia in Cyprus: “The recantation of the most holy Bishop of Ammorium has drawn from me many a tear.”
Tarasius: “Are ye agreed that they should resume their seats?”
The most reverend the Monks said: “As the six holy Ecumenical Councils received those who have returned from heresy, so let us receive them.”
The Holy Council said: “We are all agreed.”
After which Basil most holy Bishop of Ancyra, Theodore most holy Bishop of Myra, and Theodosius most holy Bishop of Ammorium, took their seats according to their order. When they were seated,
Euthymius, Bishop of Sardis, said: “God hath brought in the Orthodox gloriously.”
The Holy Council said: “Let the Orthodox sit in the Council, and the Father with the Fathers. God hath brought in the Orthodox gloriously.”
Discussion on the Case of Seven Other Bishops
After these, Hypatius, most reverend Bishop of Nicaea; Leo, most reverend Bishop of Rhodes; Gregory, most reverend Bishop of Pessinus; Leo, most reverend Bishop of Iconium; George, most reverend Bishop of Pisidia; Nicholas, most reverend Bishop of Hierapolis; and Leo, most reverend Bishop of Carpathus, were presented before the Council.
Tarasius, addressing himself to them, said: “Stirred up from what quarter, I care not to say, ‘Ye took deep council, but not of God, and ye made a covenant, but not by the Lord’ (Isai. xxx. 1), when, during last year, ye assembled in a secret and underhand manner, with the intention of utterly banishing and expelling the truth. Now, if ye did this from ignorance, tell us how it was that ye became so ignorant; but if, from mistaken pretensions to reason, then let your sophistical reasonings be brought forward, that all may hear them. Thus, this sacred assembly, having invincible truth as its ally, will rend to pieces, and utterly unravel, all your vain fallacies and contradictious reasonings, as bands of falsity, not having any foundation in the truth, nor any reliance upon it.”
Leo, Bishop of Rhodes: “We have sinned before God, and before His Church, and before this holy Council; for we have fallen by our folly, and we can make no defence of our conduct.”
Gregory, Bishop of Pessinus: “According to the faith handed down from the holy Apostles and Fathers, so we confess and hold.”
Tarasius: “If ye have any arguments, bring them forward, as we told you before.”
Hypatius, Bishop of Nice, with the rest: “My most holy Lord — We have no arguments at all to bring forward: we said what we said through our ignorance and folly.”
Tarasius: “What arguments brought you over to the truth?”
Hypatius, and the rest: “The doctrine of the Fathers and the holy Apostles.”
Gregory, Bishop of Pessinus: “In the Council of the Apostles, held at Antioch, it was said — ‘In order that the saved might no longer be in error about idols, the pure Theandric image of our Lord Jesus Christ should be prepared for them instead thereof;’ and the blessed Isidore of Pelusium saith — ‘That temple is of no account which an image does not crown.’”
Leo, Bishop of Rhodes: “Though, indeed, we be sinners, vile and unworthy, yet the words of truth and piety, which we now speak, we have sought out for ourselves; for from the voice of the Law, the Prophets, the Apostles, and the Martyrs, we have been fully convinced that truth and religion require that holy and venerable images should be had in the Church, according to the custom handed down in former ages by the Apostles; and thus we have become obedient to the truth.”
Tarasius: “And how came it to pass that, having been a Bishop for eighteen years, you have not obeyed the truth till the present time?”
Leo, Bishop of Rhodes: “Because, that wickedness and wicked doctrine so long tarried amongst us, and as it tarried, we for our sins were deceived thereby, and turned aside from the truth; but we trust in God that we shall be saved.”
Tarasius: “As in the body, diseases of long continuance do with difficulty admit of a cure, so the soul, long in the darkness of heresy, with no less difficulty admits the rays of Orthodoxy.”
Constantine, Bishop of Constantia: “As Bishops, you ought not to have stood in need of teaching, but rather to be teachers of others.”
Leo, Bishop of Rhodes: “If, under the law, there had been no mention of sin, there had been no need of grace.”
Stauracius, Bishop of Chalcedon: “But we, brethren, are not under the law, but under grace.”
Hypatius, and the rest, said: “We received evil doctrine from evil teachers.”
Tarasius: “Since ye say that your evil doctrines proceed from evil teachers, the Church does not choose to receive her priests from among evil teachers.”
Hypatius: “Alas! that custom would have it so.”
Gregory, Bishop of Pessinus: “St. John Chrysostom saith, ‘I delight in the wax-formed picture, replete with piety.’”
Sabbas, Abbot of Studium: “Blessed be God, who hath directed you in the paths of truth.”
Tarasius: “We have now heard all they have to say for themselves.”
The Holy Council: “We have, my Lord.”
John, Legate of the See of Antioch: “Most holy Father, it is a question with many of us in what manner we ought to receive those who return from heresy: wherefore, we request this holy and sacred Council to give order that the books of the holy Fathers may be produced, that we may search and examine them, and so obtain perfect certainty as to the manner in which these persons also should be received; for our mind is not made up on this subject.”
Constantine, Bishop of Constantia: “We entreat your blessedness, my Lord, to give order that the books alluded to may be produced, that, being certified from them, we may make the best regulation on this head.”
Tarasius: “In compliance with the request of these most reverend men the Legates, and of the most holy Bishops, let the books be brought.”
Passages from the Canons and Holy Fathers on the Reception of Heretics
Constantine, Notary of the Venerable Patriarchate, said: “According to the command of your Holiness, we have brought hither the sacred books, taken from the library of the venerable Patriarchate of Constantinople, among which are the Canons of the holy Apostles and of the holy Councils, the works of our holy Father Basil and other holy Fathers.”
Tarasius: “Let the book of Canonical Orders be read first.”
The Holy Council: “Let it be read.”
Constantine, the Notary, reads the fifty-third Canon: “If any Presbyter refuseth to receive him that turns from his sins, but rejecteth him, let him be deposed, since he grieves Christ, who hath said, “There is joy in heaven over one sinner that repenteth.’”
Sabbas, and the Monks with him, said: “This is manifest and admitted by all, that the Church admits every one who is penitent.”
Tarasius: “There is another Canon on this point.”
Constantine, the Notary, reads the eighth Canon of the Council of Nice: “With respect to those who call themselves Cathari if they come over to the Catholic and Apostolic Church, the holy Council decrees that they who are ordained shall remain in the order of the clergy; but that, first of all, it is requisite that they profess in writing that they will agree to and follow the Decrees of the Catholic Church — that is, that they will communicate with those who have married again and with those who have lapsed in time of persecution — (who have a time given and a term fixed for their penance); and that they will, in every other respect, follow the doctrine of the Catholic and Apostolic Church; and that, when in any town or village, they alone are found to be ordained, they who are among the clergy should remain in the same order,” etc.
Theodore, Bishop of Catania: “The Canon now read hath no relation to this heresy.”
Tarasius: “Nay, it refers to every heresy.”
Epiphanius, Deacon of Catana and Vicar of Thomas, Archbishop of Sardinia: “This Canon was enacted, then, only concerning the Cathari.”
Tarasius: “In what way, then, must we treat this new heresy lately sprung up in our times?”
John, Vicar of the See of Antioch: “Heresy separates every man from the Church.”
The Holy Council said: “That is very evident.”
The Monks said: “The Canon declares that those who have received imposition of hands should be admitted.”
Tarasius: “How are we to understand this imposition of hands?”
The Monks “My Lord: we entreat that you would instruct us.”
Tarasius: “Perhaps, this imposition of hands may be understood of blessing, not of ordination.”
The Princes said: “If there be no other impediment, let them be admitted for their penitence, according to the Canons.”
Tarasius: “Let us enquire into other Canons also, which relate to the remaining heresies.”
The Holy Council: “We request this also: let the Canons be brought forward.”
Constantine, the Notary, reads the third Canon of the Council of Ephesus: “We pronounce it right, that, if any of the clergy that are in any city or country have been prohibited the exercise of their sacerdotal functions, by Nestorius or his partizans, on account of their Orthodoxy, that they be restored to their proper rank. And we wholly forbid any, who do now, or hereafter shall, agree with this holy Ecumenical Council, to submit in any respect to those Bishops who have apostatized, or shall apostatize, from the Orthodox faith, or transgress against the holy Canons.”
Tarasius: “This Canon seems to bear more on the point in question; yet, let the other Canons be read also.”
Stephen, Monk and Librarian of the Sacred Patriarchate, said: “We have here the letters of our Father Basil (now among the Saints) on this very subject under enquiry — namely, whether they who return from heresy are admissible to the Priesthood; and, if ye will, let them be read.”
The Holy Council said: “Let them be read.”
Stephen reads from the first epistle of our Father Basil, now among the Saints, to Amphilochius: “We ought to consider the malignity of the Encratitae, who, in order to render themselves inadmissible to the Church, have endeavoured to be beforehand with her by a baptism of their own; and in so doing they have transgressed their own rules. As there is not at present anything openly determined concerning them, I give it as my opinion that we ought not to admit their baptism; but to baptise all who have been received by them when they come over to the Catholic Church. But if our regulation (οἰκονομία) be at all likely to interfere with the Catholic Church, we must resort again to the former custom, and follow the rules which the Fathers have handed down. to us; for I am afraid, lest while we are endeavouring to discourage their baptism, we should prove any hindrance to those who might be saved, by the severity of our sentence. But if they respect our baptism, this must not move us, since we are not bound so much to return the obligation as accurately to observe the Canons. This rule we must by all means most carefully observe — namely, that every one who, comes over to us from their baptism must be anointed by the faithful and so approach the mysteries. I know that we have admitted to the episcopal chair brethren who were of the party of Izoius and Saturninus, even though they had been ordained by them; and I think, therefore, that we are no longer at liberty to separate from the Church those who have been in communion with them, since we have made a kind of order for their admission to communion by the reception of their Bishops.”
The Monks said: “We entreat that the letter of Saint Athanasius to Rufinian be brought.”
The Holy Council said: “Let it be brought according to the request of the most religious Monks.”
During the interval, Leontius, the Secretary said: “In the meantime, let other epistles of Saint Basil be read.”
Stephen, the Librarian, reads from the epistle of our holy Father Basil to the Evaisenians: “Those, whom last year they sent for from Galatia, that by their means they might obtain the confidence of the Bishop, were such as might easily be discerned on a very slight acquaintance with them.” And shortly after: “If they say that they have repented, let them exhibit in writing their repentance, and their anathema of the faith of Constantinople, and their separation from heretics, and let them not deceive the simple.”
Also, from the epistle of St. Basil to the Bishops of the West:
“There is one of them that hath caused us much vexation — I mean Eustathius, Bishop of Sebaste, in Lesser Armenia. He was at first a Disciple of Arius, at a time when he was in the height of his celebrity at Alexandria, constructing his malignant blasphemies against the only begotten Son of God, and was attached to him as one of his most decided followers. Upon his return to his own country, however, this Eustathius offered a confession of sound faith to Hermogenes, the most blessed Bishop of Caesarea, who had condemned him for his impious opinions; and then, though he was consecrated by him, yet no sooner was Hermogenes dead than he hastens to Eusebius, Bishop of Constantinople, who was inferior to none in the vigour with which he upheld the impieties of Arius. Being however, for some cause or other, expelled from that place, he once more returned to his own country, and again made an apology for his conduct, veiling the impiety of his real sentiments under the guise of Orthodoxy, and in this way obtained his Bishopric; but no sooner had he obtained it than it appeared that he had subscribed the anathema against the Homo-ousion at the conventicle held at Ancyra, and that from thence he had hastened to Seleucia; and what things he and his party did there every one knows: and after that, he again declared his agreement to the propositions of the heretics at Constantinople: wherefore, he was again ejected from his bishopric on the ground of a prior ejectment at Melitene; and the only way of restoration which seemed left to him was an appeal to you. But what may be the determination of Liberius towards him, or what he may choose to say for himself, I do not pretend to affirm: all I know is, that he has taken with him the same letter of restoration, which, having exhibited at the Synod of Tyana, he recovered his dignity.”
There was read also another epistle of the same Father to Count Terentius, in which he declares that he had received, and communicated with, this Eustathius on his return from heresy.
Stephen, Deacon and Notary, reads from the definition of the third holy Council against the impious Messalians, or Euchitae:
“It hath seemed good to us, and to the most reverend Valerian and Amphilochius, and to all the Bishops of the Provinces of Lycaonia and Pamphylia, that all things written in the Synodical Chart shall be in force, and shall by no means be transgressed; and that the Decrees from Alexandria also shall be in like manner confirmed. Wherefore, we will that all in every Province, who actually belong to the Sect of the Messalians — that is, the Enthusiasts, or all who may be suspected of labouring under this disease (whether Clerics or Laymen) -be assembled together; and, if they then anathematise their heresy according to the above-mentioned Synodical Chart, let those who are in orders retain their orders, and let the Laymen be received into communion with the Church.”
Peter, Notary and Reader, having the book in his hands, reads from the “Commonitorium” of our holy Father Cyril, Archbishop of Alexandria, to Maximus, Deacon of Antioch:
“I have heard, from the beloved Monk, Paul, that your Holiness, even to this day, refuses to communicate with the most pious Bishop John, because of certain in the Church of Antioch who still uphold the doctrine of Nestorius, or who once did uphold it, though they do so now no longer. Let your gentleness carefully enquire into the case of those who are reported to coincide in opinion with Nestorius, whether they openly and shamelessly avow his doctrines and deciare them to others; or whether, once having had their conscience seared, and having repented of their error, they as yet feel ashamed to acknowledge their fault; for such things are very likely to happen to those who have been deceived. If, therefore, you find any, in the main, agreeing in the right faith, do not be too severe in respect of things that are past; for we had much rather find them disavowing than shamelessly glorying in the impieties of Nestorius. And lest we should appear to love contention, let us be ready to communicate with our most religious brother John, yielding somewhat to him, and, for the sake of expediency, not being too particular in enquiry with respect to those who repent; for this business, as I said before, requires no little management of this kind.”
Peter reads further from the epistle of the same Father to Gennadius, Presbyter and Archimandrite: “The intensity of your zeal and ardour for religion is not unknown to me, having long been made acquainted therewith; and I highly extol that exactness of living with which you would follow it out. At times, however, the prudent management (οἰκονομίαι) of public affairs will compel us to deviate somewhat from the rule of right in order to secure some greater advantage; for, as in a storm, when the vessel is in danger, the merchant will throw overboard much of the cargo to preserve the rest; so we, in such circumstances (as we cannot have everything as we would), must be willing to connive at some things rather than to risk the loss of all. These things I write from hearing that your Holiness took deep umbrage at our most holy and religious brother Proclus, because that he had admitted to communion the Bishop of the Aeleans, whom the laws of Palestine would not recognize as such; for a love of vain glory, sure to lead to bad results, stirs up men to an unbridled desire of interference. Let not your Holiness, therefore, any longer refuse to communicate with the most holy and religious Bishop Proclus, since I am of the same mind with his Holiness in all things, and his policy has not alienated any of the considerate.”
When this was concluded, the Monks said: “If it be the pleasure of your holy Council, let the epistle of St. Athanasius to Rufinian be brought hither and read.”
The Holy Council: “Let the petition of the Monks be granted.”
Stephen, the Notary, having the book in his hands, read:
“The Epistle of Saint Athanasius to Rufinian.
“Athanasius to our beloved Lord and dearest Fellow-labourer, Rufinian:” and shortly after: “Since, from that love of goodness and of Church order which so greatly adorns your piety, you have put the question to me concerning the case of those who were rather drawn away by necessity than actually corrupted by a false faith, and have wished me to state in reply what I may have learned in Councils or elsewhere concerning such — Know, my dearest Lord, that immediately after the persecution had ceased, a Council was held, at which many from foreign parts were present: for it was composed not only of our fellow-servants who live in Greece, but of those also who live in France and Spain; and this decree seemed good to those who were there and indeed everywhere else — namely, that they who had so fallen as to be ringleaders of impiety might be pardoned on repentance; but should no longer have any place amongst the clergy; but that, in respect of those who were constrained by force or violence, they should not only meet with pardon, but should retain their rank amongst the clergy, and more especially if they had a free excuse to make for themselves; and it seemed that they had acted thus from expediency. For some assured us that they had never actually gone over to impiety; but that, through fear lest some really impious persons should be set over their Churches and corrupt them, they had chosen rather to yield to the stream, and to bear the weight of it themselves, than that their people should perish. And this defence of theirs did not appear to us unreasonable, especially as they furthermore alleged the example of Aaron, the brother of Moses, in their behalf,” who concurred with the transgression of the people in the wilderness, and defended himself by saying that he did so, lest the people, having re turned to Egypt, should become confirmed in idolatry; for it seemed likely that, if they remained in the wilderness, they might be weaned from their impiety: whereas, should they return to Egypt, they would continue longer, and be the more hardened therein. On this account, a dispensation was granted to the clergy, and it was determined to grant pardon to all who had been deceived, or had suffered violence. These things were written at Rome, and these hath the Church of Rome received, and these I communicate to your Holiness, in all confidence that your Holiness will readily admit all that was so determined.”
After this was concluded, Sabbas, and the Monks with him, said: “This is the word, not of Athanasius only, but also of Councils; for the Father stated that the Romans and the Greeks had received it, and he defines, that they who return from heresy should be admitted to repentance, but should no longer have any part with the Priesthood”
Tarasius: “It is not of every heretic who returns from heresy that this Father declares that he shall not be re-admitted; but only of such as were heads, and chiefs, or vehement partisans, and who would choose, in the presence of the Orthodox, to take on them in word the guise of truth, while they imagined evil in their hearts: however, let this same epistle to Rufinian be read once more.”
And the following passage was read, which declares:
“That they who had so fallen as to become very leaders of impiety should, indeed, be pardoned on repentance, but should no longer have any place among the clergy; but that, in respect of those who had not taken any leading part, but had been constrained by force or violence, that they should not only meet with pardon, but should retain their place among the clergy, especially if they had a fair excuse to make for themselves.”
The Monks said: “See, as we said before, the Father admits none to the Priesthood who have returned from heresy.”
Tarasius: “It is not as you suppose; for the Father does admit to the Priesthood those who, not having originated heresy, were seduced or violently drawn aside; while he excludes those only who were the actual originators or violent promoters of the same, determining in this respect with equal propriety, honour, and justice. And, again, the Church well knows the peculiarity of the case of her champion, Athanasius, that at various times he was driven to Rome, having been shamefully expelled his diocese by the leaders of the Arian heresy; and that whenever he returned, and again resumed his sway over the Churches in those parts, they, who had before opposed him, united themselves to his party, shifting about according to circumstances; but that whenever he left them they took confidence, returned back to their former heresy, and commenced persecution against-the righteous. It was on this account, I imagine, that the Father forbade to such a re-entrance to the Priesthood, considering the injuries which both he and the Orthodox in general had met with from their hands.”
Sabbas: “Surely this Father was not mindful of injuries.”
Tarasius: “Undoubtedly not: he never returned evil for evil unto any. Nevertheless, his zeal for God and his desire for the safety of the Church, would not allow him to exercise an undisciplined kindness, for he ever considered those things which related to the honour of God to be of the first importance.”
John, Legate of the High Priests of the East: “This definition has been suitably brought forward for the edification of all who hear.”
The Monks, in reply: “But since the Father admits those who were constrained by force or by violence, let these Bishops now present tell us whether they suffered such constraint and violence when they revolted from the truth.”
Hypatius and the rest: “We were not constrained or drawn aside by violence; but, being born in heresy, we have been nourished and brought up in the same.”
Theodore, Bishop of Catania, and the other Bishops of Sicily, said: “The Canons of the holy Fathers, which have been read, were spoken of by the Encratitae, Novatians, and Arians, with which party are we to class the leaders of this heresy?”
Tarasius: “We find the Manichaeans and Marcionites did not admit of images; and also those who confounded the natures of Christ, of whom were the heretics, Peter the Fuller, Philoxenus of Hierapolis, and Severus.”
Epiphanius, Deacon and Legate of the Archbishops of Sardinia: “Is this newly-invented heresy greater or less than preceding heresies?”
Tarasius: “Evil is ever one and the same, especially in ecclesiastical matters; for error in doctrine, whether in points of greater or lesser importance, is equally bad, since in both God’s law is violated.”
John, the Legate of Alexandria: “This heresy is far worse than any other (Wo to the opponents of images!): it is the vilest of the vile, as utterly subverting the dispensation of the Saviour.”
Tarasius: “The letter of our Father Athanasius clearly proves that, if no other cause of hindrance be alleged against these most pious Bishops, they ought to be re-admitted to their seats.”
The Holy Council: “Let the other canonical usages be now read.”
Constantine, the Deacon and Notary, reads from the Acts of the Fourth Holy and Ecumenical Council of Chalcedon:
“The Orientals, and the most reverend Bishops and their party, shouted aloud, We have all sinned — we all beg pardon.” And again — “The most pious Bishops, Thalassius, Eusebius, and Eustathius cried aloud, We have all sinned — we all beg pardon.” And some pages onward — “And the very reverend Bishop Juvenal having risen up, went to the other side, and the Orientals, together with the Bishops of their party, shouted, God hath rightly conducted thee, Orthodox Bishop — thou hast done well in coming.” And after much more —“The very reverend the Bishops of Illyria said, “We have all sinned — we all beg pardon!”
Sabbas: “If it be agreeable to this holy Council, let us enquire about the ordination of those who have been received, whether it was from heretics or not.”
The Holy Council: “Let the proposed enquiry about ordination be entered into immediately.”
Antony, the Monk, read from the “Ecclesiastical History” of Ruffinus, the Roman Presbyter:
“In the meantime Eusebius went to Alexandria, and there a Council of Confessors (few in number, but sound in faith and abundant in merit) was assembled; and to some of them, whose zeal for the faith was more fervent, it seemed right that none should be any longer admissible to the priesthood who had in any way whatever been defiled with heretical communion; but they who desired to imitate the Apostles, not seeking what was useful to themselves, but to the many, or rather to resemble Christ, who since He was the life of all, for the salvation of all did humble Himself even to death, so that life might be found even among the dead, replied that it were better that they should unbend a little in behalf of those who were cast down, and show some condescension in respect of the contrite, that so they might raise them up. Nor ought they to be content by the merit of purity to keep the kingdom of heaven to themselves alone; but rather to think how much more glorious it would be if they should be accounted worthy to enter there, in company with many others. And, therefore, it seemed good to them that the authors of this perfidy alone being cut off, option of abjuring the error of this same perfidy should be freely allowed to the rest of the Priests, and of returning to the faith and decrees of the Fathers, and that access should be denied to none who would return: on the contrary, they should rather rejoice in their confession. For when that younger son in the Gospel, the waster of his father’s substance, returned to himself, he was not only thought worthy to be received, but also to be admitted to the paternal embrace, and he received a ring and was clothed with a robe; by which, what else can be signified than the insignia of the priesthood? When, therefore, that sacerdotal and apostolic Assembly had confirmed the opinions of those who spoke last, as being sanctioned by the Gospels, they enjoined the publication of it in the East to Asterius and his friends, while the care of the West was entrusted to Eusebius. And there was added in this decree a more explicit statement concerning the Holy Spirit — namely, that the Holy Spirit should be believed to be of the same substance and divinity with the Father and the Son; for there had just sprung up certain who would separate the same Holy Spirit from the glory of the Father and the Son.”
Constantine, Deacon and Notary, reads from the “Ecclesiastical History” of Socrates:
“Photinus, formerly Bishop of Sirmium, was the disciple of Marcellus, Bishop of Ancyra; and he affirmed that the Lord was mere man, as did Marcellus himself.” And he read again from the same history: “They who remained at Sardica condemned those who had deserted the Council, confirmed the definition of faith made at Nice, anathematised and cast out the ἀνόμοιον, and restored to their thrones Paul, Athanasius, and also Marcellus of Ancyra, who defended himself by saying that what he had set forth in his books had been misunderstood, and that he had no connexion with those who counted Christ as mere man.”
Tarasius: “Many books of Canons, Councils, and Fathers have now been read, and they have taught us that we ought to admit these men who have returned from heresy, unless some other grievous charge be brought against them.”
The Holy Council: “You have succeeded well in teaching us, from the letters of the Fathers and the Decrees of Councils, that we ought allow the re-admission of those who have been heretics.”
Tarasius: “Let the letter of Saint Athanasius, which has been read, be read once more.”
The Holy Council: “Let it be read at the request of our holy Father.”
Tarasius: “It is by request of the most religious the Monks, we would have it now read.”
Stephen reads again the epistle of Athanasius to Ruffinian.
Tarasius: “See the mind of the Father is just as we said.”
The Monks: “We, unworthy servants of your holiness, have already declared that, if the holy General Councils admit any one, we also are ready to admit them, if there be no obstacle in the way.”
Peter, the Presbyter and Legate of Adrian the Pope, said: “This is evident; for when Macarius the heretic was banished by the sixth holy Ecumenical Council to Rome, our Father Benedict, now amongst the Saints, gave him a space of forty days, during which he sent daily to him Boniface, his Chancellor, and he taught him with many instructive discourses drawn from the holy Scriptures; but he never would allow himself to be set right. This he did to bring him over to the truth, that so he might be received.”
The Holy Council said: “If the bishops now under examination give consent to us with their whole heart, thanks be to God and to them; but, if they use dissimulation, the Lord judge them as He judged Arius, Nestorius, and others like to them.”
The Bishops under examination laid themselves under a curse, saying: “We use no dissimulation. If we do not confess, as doth the Catholic Church, may we bear the anathema of the Father, the Son, and the Holy Ghost.”
Tarasius: “Let us proceed in our enquiry.”
Peter, the Presbyter and Legate of Adrian: “As historians tell us, Saint Meletius was ordained by the Arians; yet, when he ascended the pulpit and preached the consubstantiality, his ordination was never disapproved.”
Theodore, Bishop of Catana, and the Bishops of Sicily with him: “The Archpresbyter of the Apostolic Chair has spoken truly.”
Tarasius: “In no respect do we find the Fathers at variance with each other, but all, as under the influence of the same Spirit, ever preach and teach the same thing. But, as laying down a certain rule on this head, it was that Athanasius thus decided; whence also he allowed re-admission amongst the clergy to all, save the main teachers of heresy.”
The Monks said: “Whatever your holy Council may determine we receive.”
The Holy Council: “We hope that, after this Council, none will be again perverted, according to the tenor of the anathema under which these Bishops have laid themselves, who have said, “If we again return to our former heresy may we be accursed and deposed.’”
Constantine, Bishop of Constantia in Cyprus: “If they have brought their libels (of recantation), let them give them in; but, if not, let them bring them, and thus the Council may be able to decide concerning them.”
The Bishops replied: “We have them, and are ready to present them.”
The Princes said: “They have their libels with them, and are quite ready to present them.”
Tarasius: “In the meantime let the rest of the Canons, bearing on the present question, be read.”
Cosmas, the Deacon and Chamberlain, reads from the Life of our holy Father Sabbas:
“At the fifth holy General Council, held at Constantinople, Origen and Theodore of Mopsuestia, together with the speculations of Evagrius and Didymus, concerning the pre-existence and restitution of all things, were all subjected to one common and Catholic anathema, all the four Patriarchs being present and consentient thereto. And when our heaven defended Sovereign had sent the Acts of the Council to Jerusalem, and all the Bishops of Palestine had confirmed them both in word and deed, except Alexander Bishop of Abyla (who on this account was deposed from his Bishopric, and not long after was swallowed up by an earthquake at Byzantium), the inhabitants of Nova Laura separated themselves from the communion of the Catholic Church. But Eustochius the Patriarch, for eight months together, tried with every kind of argument and exhortation to bring them back again; but, not being able to induce them to communicate with the Catholic Church, he put the Royal mandate in force; and, with the aid of Duke Anastasius, expelled the whole of them from Nova Laura, and so delivered the whole province from their pestilential presence.”
Tarasius: “You see how, even for eight months, the Archbishop persisted exhorting and forbearing with them, though he knew that all the time they were under the anathema of the Council. But we have now heard both canonical regulations, conciliar decrees, and the clear decisions of the Fathers, and we find that they all unanimously concur in receiving all who return from any heresy whatever.”
The Holy Council: “No doubt that it is so, unless any other canonical obstacle be found in the way.”
Tarasius: “Is it agreeable to all that we receive them?”
The Holy Council: “We are all agreeable thereto.”
The Monks shouted: “And we also are agreeable thereto.”
Tarasius: “We repeat it again, if there be no canonical obstacle to hinder any one who approacheth, let him be received; for, in all respects, we are bound to follow canonical usages.”
The Monks: “According to the six holy Ecumenical Councils, we admit those who have returned from heresy, unless there be some reason to forbid them.”
Tarasius: “And we determine the same as taught by the holy Fathers.”
The Monks: “But if any of our brotherhood be absent from our holy Council, what must be done in their case?”
Tarasius: “We must assure them from the Canons which have been read. But wherefore is it that they are not present at this our holy Council?”
Sabbas, the Monk, said: “I cannot say; but they keep aloof.”
Euthymius, Bishop of Sardis: “As we have requested, let the books be brought and read, that we may see whether or no we should admit those who have been ordained by heretics.”
Constantine, Deacon and Notary: “As ye have given command that the usages concerning those who have been ordained by heretics should be read, we have the books here and await your further orders.”
The Holy Council said: “Let them be read.”
Stephen, Monk and Librarian, reads, from the “Ecclesiastical History” of Ruffinus
“This intestine persecution, which was slight at first, greatly increased after that Macedonius was advanced to the Episcopate: but Acacius and Patrophilus, having expelled Maximus from Jerusalem, appointed Cyril in his place.”
Cosmas, the Deacon, read, from the fifth book of the “Ecclesiastical History” of Theodorus Lector:
“Dioscorus laving, contrary to the Canons, taken upon himself the ordination of the Bishop of Constantinople, raises to that dignity one Anatolius, who had previously held in that city the situation of Secretary to the See of Alexandria, having with him Eutyches also, who assisted in the sacred rites, to whom Anatolius said pleasantly (for he did not know what was to take place), ‘Sanctification attends all thy steps.’ These things were done in the Consulship of Asterius and Protogenes.”
Tarasius: “What say ye to Anatolius? Was he not President of the fourth Ecumenical Council , and this although he was ordained by the impious Dioscorus in the presence of Eutyches himself? May we not, then, admit those who have been ordained by heretics, since Anatolius was thus admitted? And again, it is the undoubted voice of God, that the children shall not die for the fathers, but each one shall die for his own sin. And, moreover, consecration is from God. But if, by chance, any should doubt concerning Anatolius, let something further be read concerning him.”
Cosmas, the Deacon, reads the preamble of the Holy and Ecumenic Council of Chalcedon: “The Holy and Ecumenical Council, which, by divine direction , was assembled at Chalcedon — that is, Paschasinus and Lucentius, most holy Bishops, and Boniface, most holy Presbyter, Vicars of the most holy see, Bishop of Old Rome; and Anatolius, most holy Bishop of Constantinople, the illustrious — that is, New Rome.”
The Monks said: “This we allow, also.”
Constantine, Deacon and Notary, reads from the Life of our holy Father Sabbas:
“After that the Patriarchs, Flavian and Elias, who were at Sidon, by means of letters to the King, at the same time complimentary to him and serviceable to themselves, having procured the disannulling of the Synod held in Sidon against the Orthodox faith, had returned to their sees, the party of Soterichus and Philoxenus, being highly indignant, stirred up the King to unbridled fury, insinuating that he had been deceived by the craft and duplicity of these Patriarchs. Taking, therefore, what force they wished, and sufficient money wherewith to bribe the Antiochian populace, after having in various ways afflicted Flavian, and well nigh strangled him in order to force him to anathematise the Council of Chalcedon, they concluded by deposing him from his Bishopric and sending him into exile. When the King was informed of this, being much pleased, he appointed Severus, head of the Acephali, to the Bishopric of Antioch; and this Severus, having received the Patriarchate; exhibited no little severity against all who would not communicate with him. Moreover, he sent his synodals to Archbishop Elias, and not meeting with any reception in that quarter, he excites the anger of the King against him. Again he then sends the same synodals to Jerusalem in the month of May, of the sixth indiction, with certain clergy escorted by the Royal forces. Now, when our Father Sabbas of holy memory was informed of this, he went up to the holy city, with the other Hegumeni of the desert, and drove out of the city those who had come thither with the synodals of Severus; and then, having collected the whole Monastic multitude before holy Calvary, together with the other inhabitants of Jerusalem, they cried aloud, saying, “Anathema to Severus and to all who communicate with him.’ And this they did in the presence and hearing of the magistrates, officials, and the soldiery, which had been sent by the Emperor.
“For this Severus, puffed up with intolerable pride and confiding on Imperial aid, laid the Council of Chalcedon under anathemas innumerable; and, contentiously striving for the heterodoxy of Eutyches, affirmed that the nature of our Lord Christ, the Son of God, after His birth of the Virgin, was One and corruptible. Moreover, being a lover of strife, he must needs contrive endless innovations, in opposition to the doctrines and discipline of the Church. Thus he declared that most impious and villanous Synod, the second of Ephesus, to be in all respects equal to the Council which was held there before it; and he asserted that the divine Cyril, Archbishop of Alexandria, and Dioscorus who admitted Eutyches the heretic to communion, as being of the same principles with himself — and who deposed and murdered the most holy and most Orthodox Flavian, Archbishop of the Royal city — were equally sound in point of doctrine. And the same Severus, ever growing in impiety, sharpened his tongue in blasphemy against God Himself; for, in his discourses he divided the one and indivisible Godhead which is in Trinity: for he would persist in saying that nature was hypostasis and hypostasis nature; that he knew no difference between these terms: and he dared to style the Holy, Adorable, and Consubstantial Trinity of Divine Essences a Trinity of Natures, of Godheads — yea, even of Gods.
“This pest and destroyer of souls, the Emperor Anastasius would force Archbishop Elias to admit to communion with him; but, as he was utterly unwilling to receive him, the Emperor being greatly enraged sent one Olympius, of Caesarea, who had the Dukedom of Palestine, and with him the Ecumenical epistle of the Sidonian Synod, which declared that the Council of Chalcedon should be set aside in order by all means to eject this Elias from the Bishopric. Upon which Olympius, proceeding there with the Royal forces, after many plots and stratagems, and the exhibition of the above-mentioned epistle from Sidon, deposed Elias, and banished him to Aila. And he made John, the son of Marcian, Bishop of Jerusalem, on the third of September, in the beginning of the eleventh indiction, having first obtained from him a promise to communicate with Severus, and to anathematize the Council of Chalcedon. Now, when the holy Sabbas and the Fathers of the desert were informed that John had made these promises, assembling together they conjured him not to communicate with Severus, but rather to run every risk in defence of the Council of Chalcedon, in which he might count upon them all as allies; and so it happened that John from fear of these Fathers broke all the promises he had made to Duke Olympius. Moreover, when Anastasius the Emperor found that John had violated his engagements, being enraged against Olympius who had got himself out of the way, he sent Anastasius, son of Pamphilus who held the Dukedom of Palestine, with special orders, either to compel John to communicate with Severus and to anathematize the Council of Chalcedon, or to depose him from the Bishopric. And when he came to Jerusalem, he forthwith arrested the Archbishop, and committed him to public custody, where he continued in ward; and all the inhabitants of the holy city rejoiced, because that he had plotted against and betrayed their beloved Bishop, Elias. While, however, John was thus confined in prison, Zacharias, one of the rulers of the town of Caesarea having found his way to the prison, secretly counselled him thus: If you wish to do well, and to preserve your Bishopric, by no means let any persuade you to communicate with Severus; you must, however, humour the Duke by seeming to come into his views; adding, that you will decline nothing which he may propose, but that you desire to be set at liberty, lest the people should say that you acted under constraint; and then that after two days, as it will be the Lord’s-day, you will be ready to do all that may be required of you. In this manner the Duke, being outwitted, restored John to his Church. When the Archbishop was at liberty again , he summoned, by night, the whole Monastic force, sending for them from every quarter to come to the holy city; and, according to the computation of some, not less than ten thousand Monks were present on this occasion; and as no Church could contain such a multitude, it was determined that on the following Lord’s-day, they should be convened in the Basilica of the holy Proto-martyr, Stephen, since this would be much better fitted for holding so large a crowd: especially as at the same time they were desirous to meet Hypatius, son-in-law to the Emperor, who, having been liberated from the captivity in which Vitalian had held him, was coming to Jerusalem in consequence of a vow. When all the Monks and Citizens had assembled at the aforesaid venerable temple, there met them the Duke Anastasius, and the Consul Zacharias. And after that Hypatius had arrived, and with the rest of the people had entered into the temple of the Proto-martyr, and the Duke was now expecting that the will of the Emperor should be performed, the Archbishop ascended the pulpit, having with him Theodosius and Sabbas, the head and chief of the Monks. Whereat all the people for many hours cried out, saying, ‘Curse the Heretics — Confirm the Council.’ Forthwith, therefore, they all, with one accord, anathematized Nestorius, Eutyches, Severus, and Soterichus, Bishop of Caesarea, in Cappadocia, with all the rest who refused to acknowledge the Council of Chalcedon.”
Tarasius: “We have heard now the decisions of the Fathers — what ought we to do? Ought we to receive those who have been ordained by heretics?”
The Holy Council: “Yes, my Lord: we have heard them, and we think they ought to be admitted.”
Tarasius: “And, moreover, the greater part of those who sat in the sixth Ecumenical Council were ordained by Sergius, Pyrrhus, Peter, and Paul, prime movers of the heresy of the Monothelites, because that they, in succession, obtained the chair of Constantinople; and from Peter, the last of these, to the time of the sixth Council, was a space of fifteen years, during which period John, Thomas, and Constantine, who were also high Priests in succession, received their orders from the heretics aforesaid, but no objection was ever raised against them on that account: now this heresy continued for upwards of fifty years. Nevertheless, the Fathers of the sixth Council scrupled not to condemn all the four above-named heretical Patriarchs, though they had been ordained by them.”
The Holy Synod said: “That is evident.”
Constantine, Bishop of Constantia: “Proof sufficient hath been alleged, my most worthy brethren, that all who come away from heresy ought to be admitted; but yet, if any be found to have gone over purposely to heretics for ordination, they ought not to be received.”
The Monks said: “We have an epistle of Saint Basil to the Nicopolitans, which touches on this very point, and we request that it may be read.”
Tarasius said: “Let it be read.”
Constantine, Reader and Deacon, reads from the Epistle of St. Basil to the Nicopolitans:
“I acknowledge not the Bishop, nor will I ever rank him among the Priests of Christ, who is raised to that dignity by profane hands for the destruction of the faith. This is my determination, and, if ye would have any communion with us, surely ye will not think otherwise; but, if ye counsel differently, each one is master of his own opinions; but we are free from your blood. These things we have written to you, not out of any distrust, but rather for settling the doubts of certain by unfolding more distinctly our views, so that no one may be unadvisedly brought over to communicate with them; and, again, if any should have received imposition of hands from them, he should not on that account (when peace was made) be allowed to force himself into the sacerdotal order.”
The Monks said: “See how this Father abominates the ordination of heretics; for he says, “I would not rank him among the Priests of Christ who is raised to that dignity by profane hands for the destruction of the faith.’”
Tarasius: “And I also abominate those who are ordained for any such purpose as ‘the destruction of the faith;’ and much more, if there were at the time Orthodox Bishops from whom ordination might have been had: and this is, I apprehend, all that the Father intends. And so, after our Synodical Decree has been framed and the Orthodox agreement of the Church has been established, if any should presume to go to profane heretics for ordination, let him be liable to deposition.”
The Holy Council said: “This judgment is just.”
The Monks: “Wherefore, in the conclusion of this epistle, is it written — He should not on that account, when peace was made, be allowed to force himself on the sacerdotal order.’ See how, after that peace was made, these were inadmissible.”
Tarasius: “The Father did not declare them inadmissible; but he said this, as foreseeing that opposition which might be made should they propose uniting themselves to the Orthodox clergy; for, indeed, this could scarcely be effected without some difficulty of this kind. But this divine Father, at the time when there were so many Orthodox Bishops, had reason to forbid the sons of the Church to make use of Arian ordination, since they could have no reasonable ground for so doing. Again this is clear, that they who were his successors in the Church were not ignorant of the intentions of this Father; yet they were accustomed to admit all who were ordained by heretics when they came to a better mind, as has been abundantly proved from that which has been read already. Now, the Fathers are always concordant with each other; nor is there any opposition between them, though to those who understand not their scope and intention they may appear to be in opposition.”
The Monks said: “This solution is satisfactory.”
The Holy Council said: “Let the Bishops now stand forward and read their several recantations, as they now desire to enter the Catholic Church.”
Tarasius: “Let them read, since, now, these two points in question have been fully examined — namely, the reception of those who come from the ranks of heresy to the holy Catholic Church, and also the case of those who have been ordained by heretics.”
Hypatius, Bishop of Nice, read his recantation. It was the same that Basil, the most pious Bishop of Ancyra, had used. After which Leo Bishop of Rhodes, Nicholas Bishop of Hierapolis, Gregory Bishop of Pessinus, George Bishop of Antioch, in Pisidia, and Leo Bishop of Carpathus, read the same form of recantation.
Tarasius: “As they have by their recantation made known their profession, let their reception take place at some future session, if there be no other cause of hindrance.”
The Holy Synod said: “Most holy Father, be it as you have enjoined.”
On which the Council, rising up, made the following acclamations:
“Many be the years of our Sovereigns! Many be the years of Constantine and Irene, our illustrious Sovereigns and Autocrats! Many be the years of our Orthodox Sovereigns! O Lord, preserve the subverters of this present innovation: grant unto them a life of piety!”
Tarasius: “The peace of God be with you all. Amen.”
Source: Mendham, John, trans. 1850. The Seventh General Council, the Second of Nicaea, Held A.D. 787, in Which the Worship of Images Was Established. London: William Edward Painter. Pages 1-44.