Acts of the Seventh Ecumenical Council, Nicaea II (787)

The Seventh Session

Opening of the Seventh Session

In the Name of our Lord and Master Jesus Christ, our True God. In the reign of our most pious and Christian Sovereigns Constantine and his mother Irene, in the eighth year of their consulship, on the thirteenth of October, the holy General Council held its Seventh Session in the city of Nice, the metropolis of Bithynia, in the great Church of Saint Sophia. And after that the Holy and Immaculate Gospels had been set forth in the midst,

Theodore most holy Bishop of Tauriana in Sicily, taking the book in his hands, read from it the “Definition” of the Council as there laid down.

“The Definition of The Holy Great and Ecumenical Council, The Second Assembled at Nice.

“The holy Great and Ecumenical Council, by the grace of God and the command of our most Christian Sovereigns Constantine and Irene his mother, the second assembled in the splendid metropolis of Nice, in the Eparchy of Bithynia, in the holy Church of God named Sophia, having in all things followed the traditions of the Catholic Church, hath determined as follows:

“He who hath bestowed upon us the light of the knowledge of Himself, and who hath delivered us from the darkness of idolatrous madness, even Christ our God, having espoused to Himself His holy Catholic Church, not having spot or wrinkle or any such thing, hath Himself promised to preserve her, and hath confirmed this promise to His holy disciples, saying, ‘I am with you even to the end of the world’ (Matthew xxviii . 20), which promise He made not only to them, but to us also who by them do believe on His name. But some, making no account of this gift, as being under the influence of the seducing enemy, have revolted from right reason; and, having set themselves in opposition to the traditions of the Catholic Church, have not attained to the understanding of the truth. As saith the proverb, ‘Their plough hath wandered from their own field, and with their hands they have reaped barrenness’ (Prov. ix. 12). For the God-becoming beauty of the sacred offerings they have dared to slander, being called ‘Priests,’ while such they are not: for of such as these is it that God cries aloud in the Prophet, ‘Many shepherds have destroyed my vineyard; they have defiled my portion’ (Jeremiah xii. 10). For, having followed unholy men who were ruled by their own lusts, they have slandered this holy Church which has been united to Christ our God; and, making ‘no distinction between the holy and the profane,’ (Ezekiel xxii. 26), have put on the same footing the image of our Lord and of His Saints and the statues of Satanic idols.

“Wherefore God our Master, not enduring to see His people who obey Him destroyed by a pest like this, hath by His own good will , and by the sacred zeal and consent of Constantine and Irene our most faithful Sovereigns, summoned us together from every quarter, the chiefs of the Christian priesthood, in order that the divine tradition of the Catholic Church might be established by our common vote — we, therefore, having with all exactness made the most careful and diligent enquiry, and having followed truth as our great aim, neither taking away anything nor adding anything, have endeavoured in all things to preserve all that belongs to the Church complete and entire. Wherefore following the Six Ecumenical Councils in the first place, with the Council which was assembled in the splendid city of Nice, and with the Council which after that was convened in this God-protected royal city:

“We believe in one God the Father Almighty, Maker of heaven and earth, and of all things visible and invisible,

“And in one Lord Jesus Christ, the only begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father, by whom all things were made; who for us men and for our salvation came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man, and was crucified for us under Pontius Pilate; He suffered and was buried, and the third day He rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of God the Father Almighty; and He shall come again to judge the quick and the dead, whose kingdom shall have no end,

“And in the Holy Ghost, the Lord and Giver of Life, who proceedeth from the Father, who with the Father and the Son together is to be worshipped and glorified, who spake by the Prophets. And I believe one Catholic and Apostolic Church, I acknowledge one baptism for the remission of sins, and I look for the resurrection of the dead and the life of the world to come. Amen.

“We abominate and anathematize Arius, and all who agree with him and are partakers of his insane perversions; Macedonius and his partisans, who rightly have been styled ‘Pneumatomachi.’

“We confess, moreover, our Lady the holy Mary to be rightly and truly the Mother of God, as having begotten in the flesh, out of this Holy Trinity, even Christ our God — even as the Council the first in Ephesus hath defined, which drove from the Church Nestorius and his partisans as endeavouring to introduce a duality of persons.

“Furthermore, we confess the two natures of Him who was for us incarnate of Mary ever a Virgin, the undefiled Mother of God, acknowledging Him to be at the same time perfect God and perfect Man, as the Council of Chalcedon hath defined, which drave out the blasphemous Eutyches and Dioscorus from the sacred courts, and with these we class also Severus and Peter; and their chain of variously-blaspheming and discordant fellows.

“With whom we also anathematise the fables of Origen, Evagrius, and Didymus, in accordance with the fifth General Council assembled at Constantinople.

“And, moreover, we declare the two wills and the two energies, according to the propriety of the two natures in Christ, as the sixth Council hath proclaimed aloud, which drave out Sergius, Honorius, Cyrus, Pyrrhus, Macarius, and their partisans, as being without will for piety. And, to be brief, we affirm that we preserve all the traditions of the Church which have been handed down to us in Her, whether written or unwritten, without innovation: of which one is the formation of representative images, which is perfectly concordant with the history of the Evangelical preaching in the confirmation of the true and not the imaginary incarnation of God the Word, and which conduces no less to edification than the other. For those things which are mutually illustrative of each other lave mutually their impressions from each other.

“These things, therefore, being so, as proceeding in the royal road and following the sacred doctrine of our holy fathers and the tradition of the Catholic Church — for this we acknowledge to be from the divine Spirit that dwelleth in her — we with all exactness and care do define that, in the same manner as the holy and life-giving cross, so shall holy images, whether formed of colours or of stones, or any other material, be set forth in all the holy Churches of God, and also on sacred vessels and garments, on walls and on doors, in houses and by the highways — whether images of Christ Jesus our Lord, our God and Saviour, or of our immaculate Mistress the holy Mother of God, or of the holy Angels, or of the Saints and other holy men. For, in proportion as these are continually seen in images and pictures, so are the minds of the beholders aroused to the remembrance of and affection for their prototypes.

“And, further, we define that there be paid to them the worship of salutation and honour, and not that true worship which is according to faith and which belongs to God alone. And in the same way as to the holy Cross or the sacred Gospels — so to these also shall be made offerings of light and incense, as was the pious custom of those of old. For the honour of the image passes on to the prototype, and he who worships an image worships in it the person of him who is represented thereby. Thus is confirmed the doctrine of the fathers — thus the tradition of the Church which in every place hath received the Gospel. Thus we follow Paul speaking in Christ and the whole company of the Apostles and Fathers, holding fast the traditions which we have received. Thus we write in the hymns which spake in prophecy of the Church — ‘Rejoice greatly, O daughter of Zion: shout, O daughter of Israel: be glad and rejoice with all thine heart. The Lord hath taken away [the wickedness of thine enemies]: He hath redeemed thee from the hand of thine adversaries. The Lord thy King is in the midst of thee: thou shalt not see evil any more, and peace shall be upon thee for ever’” (Zeph. iii. 14).

“Those who dare to think or teach otherwise, or after the manner of accursed Heretics to reject ecclesiastical tradition, or to imagine any innovations, or to cast out any of those things which have been brought into the Church — whether it be the Gospel, the type of the cross, or any picture, or any relic of a Martyr; or to reason perversely or craftily for the subversion of any of the legitimate traditions of the Church, or to use any of the precious things or of the sacred monasteries as profane things: if they be Bishops or Clergy let them be deposed; or if Monks or Laics let then be separated from communion.” [Here follow the subscriptions of all the Bishops and others present: the number of Bishops is three hundred and nine.]

The Holy Council shouted aloud — “We all believe thus: we all think the same thing: we all agreeing thereto have subscribed. This is the faith of the Apostles: this is the faith of the Orthodox: this faith hath confirmed the world.

“Believing in One God, celebrated in Three Persons, we salute venerable images. Let those who think otherwise be anathematised: let those who think not with us be driven far from the Church. We follow the ancient order of the Church: we observe the laws of the fathers: we anathematise those who add anything or take anything from the Church: we anathematise this lately introduced innovation of the Christianity-detractors. We embrace holy images; and all who do not so we lay under our anathema. Anathema to those who apply the words spoken in Scripture against idols to holy and venerable images. Anathema to those who do not salute holy and venerable images. Anathema to those who call holy and venerable images idols. Anathema to those who say that Christians look on holy and venerable images as gods. Anathema to those who say that any other except Christ hath delivered us from idolatrous error. Anathema to those who say that the Church ever allowed of idols.

“Many be the years of our Sovereigns: many be the years of Constantine and Irene: many be the years of our victorious Sovereigns. God preserve their power: King of heaven protect these earthly Sovereigns.

“Anathema to all Heretics. Anathema to the Council which roared against holy and venerable images. Anathema to all who receive the impious reasonings of Heretics. Anathema to Theodosius pretended Bishop of Ephesus. Anathema to Sisinnius surnamed Pastillas. Anathema to Basil nick named Tricaccabus. The Holy Trinity hath subverted the teaching of these three. Anathema to Anastasius, Constantine, and Nicetas, who in succession held the see of Constantinople, as to the new Arius, Nestorius, and Dioscorus. The Holy Trinity hath subverted the doctrine of these three. Anathema to those who receive and follow the threefold depravity of the above-named Heresiarch Patriarchs. Anathema to Theodore Antonius, and John, as to Manes, Apollinarius, and Eutyches, the Phantasiasts and Docetae. Anathema to Theodore of Syracuse surnamed Crithinus and his fellow apostates. Anathema to John Bishop of Nicomedia and Constantine of Nacolia, Heresiarchs: they set at nought the image of our Lord and His Saints: the Lord hath set them at nought. If any one defended any of the Christianity-accusing heresy, whether alive or dead, let him be anathema. If any one confess not Christ according to the flesh to be circumscribed, let him be anathema. If any approve not the representation of the history of the Gospel in pictures, let him be anathema. If any one salute not such images, as being made in the name of the Lord and His Saints, let him be anathema. If any one sets at nought ecclesiastical tradition, written or unwritten, let him be anathema.

“Eternal be the memory of Germanus the Orthodox. Eternal be the memory of John and George. Eternal be the memory of these heralds of the truth. The Trinity has glorified these three, whose doctrine may we have grace to follow, through the tender mercy and grace of our first and great High Priest, Christ our God, our undefiled Mistress the holy Mother of God, and all the Saints interceding for us. Amen.”

Letter from The Council to The Empress Irene and Her Son

To our most pious and peaceful Sovereigns, Constantine and Irene, his mother, Tarasius the unworthy Bishop of your divinely-protected city New Rome, and all the Holy Council which, by the good will of God and with the approbation of your most Christian Sovereignty, hath been assembled in the splendid metropolis of Nice this second time:

“Christ our God the Head of the Church is now glorified, most excellent Sovereigns, because that your heart which is preserved by His hand hath caused the good word to flow forth: inasmuch as ye commanded us to meet together in His name that we might preserve unshaken and immortal the sacred authority of the doctrines of the Church. For, as your heads have been adorned with gold and most resplendent jewels, so have your hearts been no less illustrious with the doctrines of the Gospel and of the fathers. For, as true disciples and fellow-partakers with those ‘whose word is gone into all the earth,’ ye have become guides to all Christian people in the paths of religion: ye have in yourselves delineated the word of truth: ye have in yourselves set forth the image of piety and Orthodoxy. Like splendid lamps your refulgence bath been shed upon the faithful. To our endangered Churches ye held out your hand; confirming sound doctrine, and promoting concord between those that were divided: so that we may boldly say, the great work of religion, under the goodwill of God, hath been perfected by you. Wherefore, our mouth is filled with joy and our tongue with singing. And by this our written voice, we declare to you our proceedings; and what more illustrious, what more conducive to true joy, than to be the means of preserving the Church on a firm basis.

“Certain men have, indeed, risen up, having the form of piety, and clothed with the dignity of the Priesthood, while they denied its power, and thus becoming obnoxious to the reproach of the Priests of Babylon, over whom prophecy (Susanna i. 6) triumphs, saying, ‘That wickedness went out of the Priests of Babylon.’ These men having set up a Council, like that of Caiaphas, have become originators of impious dogmas; and having a mouth full of cursing and bitterness they counted it a glory to confirm themselves in evil. Moreover, having a tongue delighting in evil, and a pen ready to act in accordance with it, fighting against God with words which were from themselves, they uttered the portentous declaration that the Royal Priesthood, the holy nation, those who had put on Christ, and who had been saved by His grace from idolatrous error, were idolators; and being filled with evil designs, they laid their lawless hands on all pictures and images, intending entirely to destroy them. Those which were wrought in mosaics they tore up: those which they found made of wax and colours on the walls of churches they scraped off, thus changing their beauty into deformity; and those which, even wrought on veils or garments in memory of Christ our God, they cast into the fire. And, so to speak, they brought utter devastation and confusion into our churches. The Hierarchs became Heresiarchs: instead of peace they preached contention to the people: instead of wheat they sowed tares in the field of the Church. Their wine they mixed with water, and made their neighbour drink this deadly poison. Being Arabian wolves, they hypocritically put on sheep’s clothing — despising the truth they embraced lies: ‘They have hatched cockatrice eggs; they have woven the spider’s web: he who would eat of their eggs when he hath broken them findeth rottenness, and within a basilisk full of poison and deadly exhalations’ (Isaiah lix. 5).

“But since such was the sad posture of affairs, and truth was consumed by lies, ye most clement, O most powerful Sovereigns, could not endure that in your days this so pestiferous, so soul-destroying a heresy, should any longer continue. This, therefore, ye were, by the inspiration of the holy Spirit that dwelleth within you, most eager to demolish, that so the constitution of the Church and welfare of all your subjects might be rendered stable; and that your kingdom, in accordance with your name (Irene), may be ruled in peace; for ye accounted it neither tolerable or supportable that we in all other respects should be agreed and consistent; but, concerning the main point of our existence — that is, the peace of the Church — should be rent into schisms and divisions, and this, too, when Christ is our Head, and we the members in particular, and one body, by the sameness of faith and sentiment which we have towards each other.

“Wherefore, ye have commanded our holy and fully-attended company to meet in this metropolis of Nice, that, having put away all that caused difference between our Churches, we should unite that which was divided, and should rend and tear to pieces their ill-assorted patchwork of thorny threads lately put together — that is, their false doctrine — while at the same time we should carefully display the garment of Orthodoxy. Wherefore, having followed the traditions of the Apostles and Fathers (or, as I may venture to say), being by similar inspiration of the Spirit made of the same mind with them; and, being quite in agreement with each other — having with us the concordant tradition of the holy Church — we have declared our consent to the recorded decisions of the six General Councils; and we anathematize the madness of Arius, the frenzy of Macedonius, the absurd vagaries of Apollinarius, the man-worship of Nestorius, the confusing insanity of Eutyches and Dioscorus, and the many-headed hydra which followed them; the trifling confabulations of Origen, Didymus, and Evagrius; and with these the one will, or rather the bad will, of Sergius, Honorius, Cyrus, Pyrrhus, and their partizans; and the innovation, quite on a par with the rest, which after these have been vainly and absurdly set forth against holy and venerable images: this, since their day, we, with one voice and soul, taking our words from the Spirit and from that source having drawn pure water, with the sponge of divine doctrine have utterly wiped out, and the inventors of this modern vanity we have driven far from the fold of the Church.

“And as the hands and feet are moved in harmony with the motions of the soul, so we having received grace and strength from the Holy Spirit, and having the concurrence of imperial power as our ally, have unanimously set forth piety — have preached the truth — namely, that venerable images, whether of our Lord Jesus Christ in His human form, or of such things as are recorded of Him in the Gospel history, or of our undefiled Lady the holy Mother of God, or of holy Angels (for they were manifested in human shape to those who were worthy of such manifestation), or of all Saints and of their martyrdom and conflicts, are in all respects to be received and to be painted on veils and on walls, on sacred vessels and garments, even as the Church of God has received from ancient times, and as it was ordained for us by the holy patrons of our doctrine and those who succeeded them, our sacred fathers: and, further, that they are to be worshipped or saluted, which both mean pretty much the same thing. For κυνεῖν in the ancient Greek language signifies to salute, to embrace. Προς, the preposition which is added, implies a certain extension or enlargement of the affection, as in the case of φέρω and προσφέρω, κυρῶ and προσκυρῶ , so in respect of κυνῶ and προσκυνῶ . This latter signifies the friendship, love, or regard, mentioned in the former, taken in its largest extent. Every one who kisses worships, and he who worships certainly kisses, as the common practice which is amongst us testifies when friends meet together, for they do both the one and the other of these things. And not only do we see this done amongst ourselves, but we find the same on record in the sacred Scripture as having been done of old. Thus, in the first book of Kings (of Samuel) xx. 42: ‘And David arose and fell on his face and worshipped (προσεκύνησε) Jonathan three times and kissed (κατεφιλησεν) him.’ Again: what saith the Lord in the Gospel concerning the Pharisees? (Matt. xxiii. 6) — They love the uppermost rooms at feasts, and the chief seats at the synagogues, and (ἀσπαστμούς) greetings in the markets.’ It is manifest that our Lord means worship (προσκύνησις) by the word salutation (ἀσπαστμος). For the Pharisees, having a high opinion of themselves, and accounting themselves righteous, desired to be worshipped by all and not to be saluted by the mouth, which would be a mark of humility very different from Pharisaical vauntings. Again: we find the same in the case of Paul the divine Apostle, as St. Luke relates in the Acts concerning him (Acts xxi. 17-19) — ‘When we came to Jerusalem, the brethren received us joyfully; and the following day Paul went in with us to James, and all the elders were present. And when he had saluted them (ἀσπασάμενος), he declared particularly what things God had wrought among the Gentiles by his ministry.’ Now, does not the Apostle, by the word salutation, mean that honorary worship which we pay the one to the other. As he also says, concerning Jacob, ‘He worshipped the top of his staff,’ in the same way also Gregory the Theologue says, ‘Reverence Bethlehem — worship the manger.’

“Who that judges at all rightly or sincerely of that which is written in Scripture, could ever determine that such things were said of the worship which is in spirit and in truth? Surely, none but those who were altogether without sense or utterly destitute of all knowledge either of the Scriptures or of the Fathers.

“Did Jacob worship the top of his staff with latria, or did Gregory command us to honour with latria the manger? — by no means.

“Again: when we embrace the life-giving cross, we all sing with one voice — ‘We worship thy cross, O Lord, and we worship the spear which pierced the side of thy goodness;’ by which worship is meant salutation, as is manifest by our touching these things with our lips.

“But if it be often found in the sacred Scriptures and in our eloquent holy fathers, that by the word ‘προσκύνησις’ is meant the worship which is in spirit and in truth, it is no more than this, that, being a word of many meanings, one of its meanings is the worship according to latria.

“Again: this worship may be paid for the sake of honour through affection or from fear. Thus, we worship your victorious and most peaceful rule. There is a worship given from fear only, as Jacob worshipped Esau. Again, by way of thanks, we find Abraham, when he had received the field from the sons of Heth for a burying-place for Sarah his wife, is said to have worshipped them. And again: when men expect to obtain some advantage from their superiors they worship them: thus Jacob worshipped Pharaoh.

“Wherefore it is that the sacred Scripture gives this instruction, ‘Thou shalt worship the Lord thy God, and Him only shalt thou serve.’ The worship (προσκύνησις) is spoken generally, and not confined to God alone, because under this word many different meanings are contained; but this ‘Thou shalt serve’ (λατρεύσεις) is meant to be confined to God only. For to God alone we offer our (λατρεια) absolute worship.

“These things being in this way fully proved without doubt or hesitation, we declare it to be acceptable to God that the pictures and images of our Lord and Saviour Jesus Christ, of our undefiled Lady Mary the Mother of God and ever a Virgin, of holy Angels, and of all the Saints, are to be worshipped and saluted. If any one agree not with us, but entertains any doubt or scruple concerning the worship of holy and venerable images, him our Holy and General Council, confirmed by the Holy Spirit and by the traditions of the holy fathers and of the Church, anathematizes; and what is this anathema but separation from God? And if there be any who rebel against the yoke and refuse to yield obedience to that which has been here defined, and thus kicks against the pricks, and coming into collision with Christ sins against his own soul — and while highly pleased with his calumnies against the Church is found engaged in an insane warfare against the Church — let such be regarded as fellow-companions of former heretics, and as no less leagued than they in the promotion of wickedness.

“We have, therefore, sent Bishops beloved in God, our brethren and fellow-labourers, with the Abbots and Clergy, that they may bring to your divine hearing all that has been here done by us; and for the sealing and confirmation of that which have been defined by us and for the fuller satisfaction of your pious sovereignty, we have submitted to you certain testimonies from the fathers — a few selected out of very many, but such as from the splendour of the truth contained in them can but cause the most certain assurance to follow.

“And may the Saviour of us all and He who rules together with you, and who by your means has been pleased to bestow on His Church the blessing of peace, cause you to reign for many years, and preserve you and your Senate, your Princes, your most faithful army, and all your subjects. May He make you ever victorious. He Himself has said, As I live, saith the Lord, them that honour me I will honour. He it is that binds you with power. And your enemies shall lament and your subjects shall rejoice.

“Rejoice, therefore, O City! Rejoice thou new Zion, the tower of the Lord! In Zion did David once rule. Here religious Sovereigns like to David sway the realm. The Lord is in the midst of thee, and may His name be blessed for evermore. Amen.”

Letter from the Council to the Priests and Clerics of Constantinople

To the Most Beloved in God the Priests and Clerics Both of the Most Sacred the Great Church, as Well of all Other Churches in Your God-Protected and Royal City, the Holy Council, the Second Assembled in Nice, Sendeth Greeting:

“Christ our God, the truth, the light, and glory of the fathers, who hath called us out of darkness into the marvelous light — who hath delivered us from all idolatrous error — who hath wiped away the name of idols from the earth — who promised that there should no more be any mention of them, hath been pleased to grant, by the order of our pious and most Orthodox Sovereigns, that we should be assembled together in the splendid metropolis of Nice, as ye well know — that we might change the discord of those who differed into harmony — that the middle wall of enmity might be taken away — that the ancient order of the Church might receive confirmation.

“We, therefore, having met together by the inspiration and operation of the Holy Spirit, have spoken the same thing east and north, west and south, and have come to the one unity: the peaceful constitution of the holy Churches hath been established by that mutual sameness of opinion and faith which directed the paths of our feet.

“The trunk of heresy which sprung from the tares sown by the arch enemy, prime originator of evil, hath been utterly rooted out. And behold, we, standing on the high mountain, announce to you the joy of ecclesiastical peace to be celebrated in a popular festival. And what more beautiful than this? — as Isaiah who (of old) spake boldly, said — ‘How beautiful are the feet of them who bring good tidings of peace, who bring glad tidings of good things!’

“Truly, it had been a right thing in itself, desirable to us, and no doubt a subject of glory and rejoicing to your priestly and venerable devotedness to God, that your whole sacred fraternity should have been found together with us; and that you should have been spectators and witnesses of the power of the things said and done by us, as well for the confirmation of the lawful traditions of the Church Catholic as for the utter subversion of those who rebelled against the truth, who perverted the apostolic and paternal tradition of the Catholic Church, and as appeared to them accomplished its entire extermination.

“But, forasmuch as your journey hither was partly by sea and partly by land — and you would have required both vessels for your convoy and beasts for your march, and as neither of these things had been prepared for you — so it was that your sacred company could not be present with us. In mind and spirit doubtless ye were present with us, thinking the same thing, which is the fulness of the Catholic Church. Yet, inasmuch as we are members one of another, and Christ our God our Head, we thought it right to send you an account in brief of the things which, by God’s permission, have been done amongst us. By letters, therefore, we communicate with you, and present before you events in such wise as if yourselves had witnessed the same.

“Now, when we had assembled together, then, by the doctrine of the splendid effulgence of the fathers, we were confirmed in one thing: we spake one thing — of the song which Moses spake we were not forgetful, which saith — ‘Ask thy father and he shall tell thee, and thy elders and they shall declare to thee.’ In this spirit we followed exactly the traditions of the Catholic Church: we made neither diminution or addition.

“Taught by the apostle, we ‘held fast to the traditions which we had received;’ and so we received and embraced whatever the Catholic Church hath from the beginning of time received, whether written or unwritten: among which things we recognized the representations of images and pictures. Again, whatever our divine fathers were found to have rejected that we also rejected, and declared to be hostile to the Church: among which we considered this lately-sprung up innovation of the Christian-detractors which, like a gangrene, was devastating the pastures of the Church. But the Lord our God did not forever overlook it; for, truth being unveiled, Orthodoxy was made glorious in the sight of all, and falsehood, with its cognate darkness, forever vanished away. Now if, as has been frivolously urged, the formation of images has any similarity to the making of idols, then the mystery of our redemption is done away, which the Son of God accomplished for us by His presence while He lived among us without sin. The prophetic promises, in like manner, have come to an end — the one which declares ‘that we should serve in holiness and righteousness before Him all the days of our lives;’ the other, which declares — ‘But the Lord awakened as a man out of sleep, and as a mighty man refreshed with wine; and He smote His enemies in the hinder parts, and put them to a perpetual shame.’ If, then, eternal shame was, by His resurrection, put on His enemies — that is, the power of darkness — how then can Christians any more serve idols?

“Oh, their ignorance, their impiety! Oh, had they reflected that even to offend one of the little ones that believe in Christ hath His unbearable indignation, how much more then will, the perversion of the world? But they, rejecting ecclesiastical tradition, have set at nought the word of the Lord: wherefore the Lord also hath set them at nought, and with Arius, Macedonius, Apollinarius, Nestorius, Eutyches, Dioscorus, Sergius, and Honorius, and their heretical fancies He hath numbered the turbulent assemblage of their faction: for, as in imitation of those who have spoken foolishly, so, together with them, have they been stoned with the sling of a true confession, and their cabal has been broken up; for the Lord will not alway allow the rod of the wicked to rest on the lot of the righteous. Like the Jews, they imagine vain things, and their Council obtains the place nearest to that of Caiaphas, which in all respects it resembles. That Council meditated vain things against the Lord: this hath roared against His image. This Council hath arrogated to themselves and others the redemption wrought out for us by Jesus Christ: this Council took deep counsel, but not of God; and made a covenant, but not by His Spirit: wherefore they deprive holy temples of their beauty. In this Council no man was found made after the likeness of God, because they dishonoured and broke to pieces the images of our Lord and His Saints and burned them with fire: this Council in its madness and frenzy made a declaration of Satanic words: this Council had only the name of ‘sacred,’ but was in knowledge vile and accursed: this Council had an unrestrained mouth — a spirit imbued with falsehood: it took truth as its mask, while it laboured to bind up lies: this Council the Catholic Church has winnowed, like tares with fans, from the Lord’s floor — that is, the Catholic Church; and, with the fan of divine judgment, hath cast them out: their vain fancies have been utterly swept away from the Catholic Church, and have been completely confuted; for the true and strict judgment of the Catholic Church allows nothing to be innovated — nothing to be taken away.

“We, therefore, having followed the laws of the fathers, and being partakers of one Spirit with them, have preserved all that belongs to the Catholic Church without innovation, without diminution — even as the six holy General Councils have delivered unto us that which they allowed to be honoured in the Catholic Church, we also receive without doubt or hesitation; and among the rest, as we have before said is the making of holy images, the honouring and embracing them; for both come to the same thing: he who makes this confession is a genuine son and partaker of the Catholic Church.

“Thus all scandals are done away — all have vanished: truth hath flourished — falsehood is cast out — the sower of tares hath entirely failed; but the people who love Christ have been brought into the one granary of the Catholic Church: the light of Orthodoxy hath arisen the darkness of error hath set for ever. Despondency is changed for exultation -grief for joy: your mourning is turned into triumph: all things have turned out for the better; wherefore, we address you in the apostle’s words — ‘Rejoice in the Lord; and , again, I say, Rejoice.’ The Trinity hath granted us a threefold joy; to whom be all honour, glory, worship, and power, for ever and ever. Amen.”

The Canons of The Council

Canon I.

That the Canons of all former Councils are strictly to be observed.^[fn]

The pattern for those who have received the sacerdotal dignity is found in the testimonies and instructions laid down in the canonical constitutions, which we receiving with a glad mind, sing unto the Lord God in the words of the God-inspired David, saying: “I have had as great delight in the way of your testimonies as in all manner of riches. You have commanded righteousness as your testimonies forever. Grant me understanding and I shall live.” Now if the word of prophesy bids us keep the testimonies of God forever and to live by them, it is evident that they must abide unshaken and without change. Therefore Moses, the prophet of God, speaks after this manner: “To them nothing is to be added, and from them nothing is to be taken away.” And the divine Apostle glorying in them cries out, “which things the angels desire to look into,” and, “if an angel preach to you anything besides that which you have received, let him be anathema.” Seeing these things are so, being thus well-testified unto us, we rejoice over them as he that has found great spoil, and press to our bosom with gladness the divine canons, holding fast all the precepts of the same, complete and without change, whether they have been set forth by the holy trumpets of the Spirit, the renowned Apostles, or by the Six Ecumenical Councils, or by Councils locally assembled for promulgating the decrees of the said Ecumenical Councils, or by our holy Fathers. For all these, being illumined by the same Spirit, defined such things as were expedient. Accordingly those whom they placed under anathema, we likewise anathematize; those whom they deposed, we also depose; those whom they excommunicated, we also excommunicate; and those whom they delivered over to punishment, we subject to the same penalty. And now “let your conversation be without covetousness,” cries out Paul the divine Apostle, who was caught up into the third heaven and heard unspeakable words.

Canon II.

That every Bishop, on his consecration, ought to promise that he will observe strictly the Canons; and, if he did not promise, he ought by no means to be consecrated.

Since, in singing the Psalter we promise to God — “I will meditate in thy righteousness, I will not forget thy word.” As it behoves all Christians to observe this most salutary resolution, much more does it press itself upon those who have obtained any ecclesiastical dignity. Wherefore, we determine that every one who aspires to the episcopal dignity should know the Psalter, that from this he may be able to admonish and instruct all the clergy who are subject to him. And diligent examination shall be made by the metropolitan whether he be zealously inclined to read diligently, and not merely now and then, the sacred canons, the holy Gospel, and the book of the divine Apostle, and all other divine Scripture; and whether he lives according to God’s commandments, and also teaches the same to his people. For the special treasure (οὐσία) of our high priesthood is the oracles which have been divinely delivered to us, that is the true science of the Divine Scriptures, as says Dionysius the Great. And if his mind be not set, and even glad, so to do and teach, let him not be ordained. For says God by the prophet, “You have rejected knowledge, I will also reject you, that you shall be no priest to me.”

Canon III.

That it does not pertain to princes to choose a Bishop.

Let every election of a bishop, presbyter, or deacon, made by princes stand null, according to the canon which says: If any bishop making use of the secular powers shall by their means obtain jurisdiction over any church, he shall be deposed, and also excommunicated, together with all who remain in communion with him. For he who is raised to the episcopate must be chosen by bishops, as was decreed by the holy fathers of Nice in the canon which says: It is most fitting that a bishop be ordained by all the bishops in the province; but if this is difficult to arrange, either on account of urgent necessity, or because of the length of the journey, three bishops at least having met together and given their votes, those also who are absent having signified their assent by letters, the ordination shall take place. The confirmation of what is thus done, shall in each province be given by the metropolitan thereof.

Canon IV.

That Bishops are to abstain from all receiving of gifts.

The Church’s herald, Paul the divine Apostle, laying down a rule (κανόνα) not only for the presbyters of Ephesus but for the whole company of the priesthood, speaks thus explicitly, saying, “I have coveted no man’s silver or gold, or apparel. I have showed you all things, how that so labouring you ought to support the weak;” for he accounted it more blessed to give. Therefore we being taught by him do decree, that under no circumstances, shall a Bishop for the sake of filthy lucre invent feigned excuses for sins, and exact gold or silver or other gifts from the bishops, clergy, or monks who are subject to him. For says the Apostle, “The unrighteous shall not possess the kingdom of God,” and, “The children ought not to lay up for the parents, but the parents for the children.” If then any is found, who for the sake of exacting gold or any other gift, or who from personal feeling, has suspended from the ministry, or even excommunicated, any of the clergy subject to his jurisdiction, or who has closed any of the venerable temples, so that the service of God may not be celebrated in it, pouring out his madness even upon things insensible, and thus showing himself to be without understanding, he shall be subjected to the same punishment he devised for others, and his trouble shall return on his own head, as a transgressor of God’s commandment and of the apostolic precepts. For Peter the supreme head of the Apostles commands, “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre but of a ready mind; neither as being lords over the clergy (τῶν κλήρων); but being ensamples to the flock. And when the chief shepherd shall appear, you shall receive a crown of glory that fades not away.”

Canon V.

That they who cast contumely upon clerics because they have been ordained in the church without bringing a gift with them, are to be published with a fine.

It is a sin unto death when men incorrigibly continue in their sin, but they sin more deeply, who proudly lifting themselves up oppose piety and sincerity, accounting mammon of more worth than obedience to God, and caring nothing for his canonical precepts. The Lord God is not found among such, unless, perchance, having been humbled by their own fall, they return to a sober mind. It behooves them the rather to turn to God with a contrite heart and to pray for forgiveness and pardon of so grave a sin, and no longer to boast in an unholy gift. For the Lord is near unto them that are of a contrite heart. With regard, therefore, to those who pride themselves that because of their benefactions of gold they were ordained in the Church, and resting confidently in this evil custom (so alien from God and inconsistent with the whole priesthood), with a proud look and open mouth vilify with abusive words those who on account of the strictness of their life were chosen by the Holy Ghost and have been ordained without any gift of money, we decree in the first place that they take the lowest place in their order; but if they do not amend let them be subjected to a fine. But if it appear that any one has done this [i.e., given money], at any time as a price for ordination, let him be dealt with according to the Apostolic Canon which says: If a bishop has obtained possession of his dignity by means of money (the same rule applies also to a presbyter or deacon) let him be deposed and also the one who ordained him, and let him also be altogether cut off from communion, even as Simon Magus was by me Peter. To the same effect is the second canon of our holy fathers of Chalcedon, which says: If any bishop gives ordination in return for money, and puts up for sale that which cannot be sold, and ordains for money a bishop or chorepiscopus, or presbyter, or deacon, or any other of those who are reckoned among the clergy; or who for money shall appoint anyone to the office of oeconomus, advocate, or paramonarius; or, in a word, who has done anything else contrary to the canon, for the sake of filthy lucre — he who has undertaken to do anything of this sort, having been convicted, shall be in danger of losing his degree. And he who has been ordained shall derive no advantage from the ordination or promotion thus negotiated; but let him remain a stranger to the dignity and responsibility which he attained by means of money. And if any one shall appear to have acted as a go-between in so shameful and godless a traffic, he also, if he be a cleric, shall be removed from his degree; if he be a layman or a monk, let him be excommunicated.

Canon VI.

Concerning the holding of a local Synod at the time appointed.

Since there is a canon which says, twice a year in each province, the canonical enquiries shall be made in the gatherings of the bishops; but because of the inconveniences which those who thus came together had to undergo in travelling, the holy fathers of the Sixth Council decreed that once each year, without regard to place or excuse which might be urged, a council should be held and the things which are amiss corrected. This canon we now renew. And if any prince be found hindering this being carried out, let him be excommunicated. But if any of the metropolitans shall take no care that this be done, he being free from constraint or fear or other reasonable excuse, let him be subjected to the canonical penalties. While the council is engaged in considering the canons or matters which have regard to the Gospel, it behooves the assembled Bishops, with all attention and grave thought to guard the divine and life-giving commandments of God, for in keeping of them there is great reward; because our lamp is the commandment, and our light is the law, and trial and discipline are the way of life, and the commandment of the Lord shining afar gives light to the eyes. It is not permitted to a metropolitan to demand any of those things which the bishops bring with them, whether it be a horse or any other gift. If he be convicted of doing anything of this sort, he shall restore fourfold.

Canon VII.

That to churches consecrated without any deposit of the relics of the Saints, the defect should be made good.

Paul the divine Apostle says: “The sins of some are open beforehand, and some they follow after.” These are their primary sins, and other sins follow these. Accordingly upon the heels of the heresy of the traducers of the Christians, there followed close other ungodliness. For as they took out of the churches the presence of the venerable images, so likewise they cast aside other customs which we must now revive and maintain in accordance with the written and unwritten law. We decree therefore that relics shall be placed with the accustomed service in as many of the sacred temples as have been consecrated without the relics of the Martyrs. And if any bishop from this time forward is found consecrating a temple without holy relics, he shall be deposed, as a transgressor of the ecclesiastical traditions.

Canon VIII.

That Hebrews ought not to be received unless they have been converted in sincerity of heart.

Since certain, erring in the superstitions of the Hebrews, have thought to mock at Christ our God, and feigning to be converted to the religion of Christ do deny him, and in private and secretly keep the Sabbath and observe other Jewish customs, we decree that such persons be not received to communion, nor to prayers, nor into the Church; but let them be openly Hebrews according to their religion, and let them not bring their children to baptism, nor purchase or possess a slave. But if any of them, out of a sincere heart and in faith, is converted and makes profession with his whole heart, setting at naught their customs and observances, and so that others may be convinced and converted, such an one is to be received and baptized, and his children likewise; and let them be taught to take care to hold aloof from the ordinances of the Hebrews. But if they will not do this, let them in no way be received.

Canon IX.

That none of the books containing the heresy of the traducers of the Christians are to be hid.

All the childish devices and mad ravings which have been falsely written against the venerable images, must be delivered up to the Episcopium of Constantinople, that they may be locked away with other heretical books. And if anyone is found hiding such books, if he be a bishop or presbyter or deacon, let him be deposed; but if he be a monk or layman, let him be anathema.

Canon X.

That no cleric ought to leave his diocese and go into another without the knowledge of the Bishop.

Inasmuch as some clergymen, despising ecclesiastical order, leave their own parish and run into those of others — and this more especially in this royal city, where they take Princes as their patrons and perform services in their private oratories — such must not be admitted into any house or church without the permission of their own Bishop and the Patriarch of Constantinople. Those moreover, who, by the permission of the above-mentioned Priests are admitted, must by no means meddle with secular or worldly business, as this is forbidden by the Ecclesiastical Canons. And if any of those who are called Seniors be found to be occupied in any such concern, let him give it up or let him be deposed. Let him rather engage in the instruction of servants or children, teaching them the sacred Scriptures, for to this was he appointed in the priesthood.

Canon XI.

That Stewards [oeconomi] must be appointed in bishoprics and monasteries.

Since we are under obligation to guard all the divine canons, we ought by all means to maintain in its integrity that one which says oeconomi are to be in each church. If the metropolitan appoints in his Church an oeconomus, he does well; but if he does not, it is permitted to the Bishop of Constantinople by his own authority to choose an oeconomus for the Church of the Metropolitan. A like authority belongs to the metropolitans, if the Bishops who are subject to them do not wish to appoint oeconomi in their churches. The same rule is also to be observed with respect to monasteries.

Canon XII.

That no Bishop or Abbot is at liberty to alienate any of the possessions of the Church.

If bishop or hegumen is found alienating any part of the farm lands of the bishopric or monastery into the hands of secular princes, or surrendering them to any other person, such act is null according to the canon of the holy Apostles, which says: Let the bishop take care of all the Church’s goods, and let him administer the same according as in the sight of God. It is not lawful for him to appropriate any part himself, or to confer upon his relations the things which belong to God. If they are poor let them be helped among the poor; but let them not be used as a pretext for smuggling away the Church’s property. And if it be urged that the land is only a loss and yields no profit, the place is not on that account to be given to the secular rulers, who are in the neighbourhood; but let it be given to clergymen or husbandmen. And if they have resorted to dishonest craft, so that the ruler has bought the land from the husbandman or cleric, such transaction shall likewise be null, and the land shall be restored to the bishopric or monastery. And the bishop or hegumen doing this shall be turned out, the bishop from his bishopric and the hegumen from his monastery, as those who wasted what they did not gather.

Canon XIII.

That they who secularise monasteries are worthy of aggravated condemnation.

Since during the late calamity, which for our sins hath befallen the Church, certain holy houses, episcopal dwellings, and monasteries, have been violently seized by some for private and common habitation; if those who have them are willing to restore them, so that they return to their ancient use, this is right and well; but if otherwise, should the offenders be of the sacerdotal order, let them be deposed: if Monks or Laics, let them be suspended, as being condemned by the Father, the Son, and the Holy Spirit; and let them be doomed to that place where the worm dieth not, and their fire is not quenched; for they are acting in opposition to the voice of the Lord, which saith — “Ye shall not make my Father’s house an house of merchandize.”

Canon XIV.

That without imposition of hands it shall not be permitted to read from the ambo.

That there is a certain order established in the priesthood is very evident to all, and to guard diligently the promotions of the priesthood is well pleasing to God. Since therefore we see certain youths who have received the clerical tonsure, but who have not yet received ordination from the bishop, reading in the ambo during the Synaxis, and in doing this violating the canons, we forbid this to be done (from henceforth,) and let this prohibition be observed also among the monks. It is permitted to each hegumen in his own monastery to ordain a reader, if he himself had received the laying on of hands by a bishop to the dignity of hegumen, and is known to be a presbyter. Chorepiscopi may likewise, according to ancient custom and with the bishop’s authorization, appoint readers.

Canon XV.

That no clergyman ought to preside over two churches.

From the present time let no clergyman be appointed to two churches; for this has been done from love of base and sordid gain, and is quite foreign to all ecclesiastical order. We have heard from our Lord’s own words that no man can serve two masters, for either he will hate the one, or he will cleave to the one and despise the other. Each one, therefore, according to the Apostle, where he hath been called, there he ought to remain, and to be fixed in one church: the things which in ecclesiastical matters are done from bargain are quite contrary to that which is appointed by God; and, as for necessary subsistence, there are other means of obtaining it. For, says the Apostle — “Ye know that these hands have ministered to my necessities, and to them which were with me.” This Canon, however, is intended more especially for the royal city; but in the more distant parishes, on account of the want of men, it need not be enforced.

Canon XVI.

That it becomes not a clergyman to be clothed with garments of various colours.

All effeminate ornamenting of the person is quite unsuitable to the sacred order. Such Bishops or Clergymen as adorn themselves with splendid and glittering attire need to be corrected; and, if they persist, should be censured. In like manner should they be treated who make use of various perfumes. Since, however, that root of bitterness springing from beneath hath pestered the Church, the Christianity-detracting heresy, and they who have received it, not only abominate pictural representations, but have laid aside reverence altogether, and have taken umbrage at all those who lived in humility and piety, making good the proverb — “Piety is an abomination to the sinner:” should, therefore, any now be found to deride those who wear homely and sober attire, let them be taught better by censure. For of old every Priest was wont to dress in sober and grave attire: since everything put on for the sake of ornament, and not for use, laid the wearer open to the charge of pride, as the great Basil says — “Let no one be clothed in garments curiously wrought in silk, nor let him add fringes of another colour to the borders of his garments, since they have heard from the voice of the Divine tongue — ‘They who wear soft garments are in Kings’ houses.’”

Canon XVII.

That no one undertake to build an oratory who has not funds to complete the same.

Because certain Monks desiring to rule, and not caring to obey, are in the habit of leaving their own monasteries, and undertaking to build oratories which they have no funds to finish — when any one commences an undertaking of this kind, let him be restrained by the Bishop of the Diocese, till, on enquiry, it be found he has sufficient to defray the cost, and then let the work go on to its conclusion. The same rule holds in respect to both the Laity and Clergy.

Canon XVIII.

That no women should be allowed to live in a Bishop’s residence in monasteries of men.

“Be without offence towards them that are without,” saith the divine Apostle; but for women to live in Bishops’ palaces, or in monasteries, is cause of all kinds of scandal. If any one be found to have in a Bishop’s palace or monastery any female, bond or free, for the performance of any service whatever, let them be censured; and, if they persist, let them be deposed. But if there happen to be women in any of the outer courts, and any Bishop or Abbot have occasion to go thither, let them not on any account go on with any work there so long as the Bishop or Abbot be present; but let them go away to some other place till the Bishop or Abbot depart, so that they be not blamable.

Canon XIX.

That admission to the priesthood or monasteries be unaccompanied with presents.

The abomination of filthy lucre has made such inroads among the rulers of the churches, that certain of those who call themselves religious men and women, forgetting the commandments of the Lord have been altogether led astray, and for the sake of money have received those presenting themselves for the sacerdotal order and the monastic life. And hence the first step of those so received being unlawful, the whole proceeding is rendered null, as says Basil the Great. For it is not possible that God should be served by means of mammon. If therefore, anyone is found doing anything of this kind, if he be a bishop or hegumen, or one of the priesthood, either let him cease to do so any longer or else let him be deposed, according to the second canon of the Holy Council of Chalcedon. If the offender be an abbess, let her be sent away from her monastery, and placed in another in a subordinate position. In like manner is a hegumen to be dealt with, who has not the ordination of a presbyter. With regard to what has been given by parents as a dowry for their children, or which persons themselves have contributed out of their own property, with the declaration that such gifts were made to God, we have decreed, that whether the persons in whose behalf the gifts were made, continue to live in the monastery or not, the gifts are to remain with the monastery in accordance with their first determination; unless indeed there be ground for complaint against the superior.

Canon XX.

That monasteries for both men and women together ought not to be made.

We decree that from henceforth, no double monastery shall be erected; because this has become an offense and cause of complaint to many. In the case of those persons who with the members of their family propose to leave the world and follow the monastic life, let the men go into a monastery for men, and the women into a monastery for women; for this is well-pleasing to God. The double monasteries which are already in existence, shall observe the rule of our holy Father Basil, and shall be ordered by his precepts, monks and nuns shall not dwell together in the same monastery, for in thus living together adultery finds its occasion. No monk shall have access to a nunnery; nor shall a nun be permitted to enter a monastery for the sake of conversing with anyone therein. No monk shall sleep in a monastery for women, nor eat alone with a nun. When food is brought by men to the canonesses, let the abbess accompanied by some one of the aged nuns, receive it outside the gates of the women’s monastery. When a monk desires to see one of his kinswomen, who may be in the nunnery, let him converse with her in the presence of the abbess, and that in a very few words, and then let him speedily take his departure.

Canon XXI.

That Monks ought not to leave their own monasteries to go into others.

A monk or nun ought not to leave the monastery to which he or she is attached, and betake themselves to others. But if one do this, he ought to be received as necessary. It is not however proper that he be made a member of the monastery, without the consent of his hegumen.

Canon XXII.

That if it so happen that Monks do sit down at the same table with women, they do so with giving of thanks with all moderation and piety.

To give up everything to God, and in no respect to live after our own will, is no small attainment. “Whether ye eat or whether ye drink, do all to the glory of God,” says the divine Apostle. Christ our God in the Gospels has commanded to cut off the very beginning of evil. Not only is adultery rebuked by Him, but the very motion of soul which inclines to the act of adultery is condemned. Thus, we find, whoever looketh on a woman to lust after her, hath already committed adultery with her in his heart: whence we learn we must purify our thoughts. Again: “if all things are lawful, all things profit not,” saith the Apostle. It is necessary for every man to eat in order to live; and, amongst married people and families of the Laical order, it is quite an irreprehensible thing for men and women to eat together. Only let them give thanks to the great Giver of all good, and let not their feasts be celebrated with bacchanalian songs, Satanic odes, harps, and lascivious gesticulation. Against whom cometh the prophetic curse, which says — “Woe to them that drink wine with the sound of the pipe and harp; but they regard not the Lord, and consider not the works of His hands.” And if such things occur among Christians, let them be restrained; but if that cannot be done, then let those regulations which have been canonically ordained by our predecessors remain in force against them.

But, in respect of those who have chosen the quiet and retired life, as having covenanted with God to take on them the solitary state, it becomes them to sit down in perfect silence ; and, moreover, in respect of any who have assumed the priesthood, it is by no means proper that they should associate with women alone, though they may with some very pious men and women, so that the conversation may tend to spiritual edification.

Let the same rule be observed in respect of relations also.

And if it happen that any Monk or Clergyman be on a journey, and have not sufficient provision, and on account of his necessity wishes to stop awhile either at an inn or a private house, he hath liberty to do so, if the case be of sufficient urgency.

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 436-461.