Council of Chalcedon, 451 — Ecumenical IV (against the Monophysites)

Therefore, following the holy fathers, we all teach that with one accord we confess one and the same Son, our Lord Jesus Christ, the same perfect in human nature, truly God and the same with a rational soul and a body truly man, consubstantial with the Father according to divinity, and consubstantial with us according to human nature, like unto us in all things except sin, [cf. Heb. 4:15]; indeed born of the Father before the ages according to divine nature, but in the last days the same born of the virgin Mary, Mother of God according to human nature; for us and for our deliverance, one and the same Christ only begotten Son, our Lord, acknowledged in two natures,' without mingling, without change, indivisibly, undividedly, the distinction of the natures nowhere removed on account of the union but rather the peculiarity of each nature being kept, and uniting in one person and substance, not divided or separated into two persons, but one and the same Son only begotten God Word, Lord Jesus Christ, just as from the beginning the prophets taught about Him and the Lord Jesus Himself taught us, and the creed of our fathers has handed down to us.

Therefore, since these have been arranged by us with all possible care and diligence, the holy and ecumenical synod has declared that no one is allowed to profess or in any case to write up or to compose or to devise or to teach others a different faith.

148 [Version of Rusticus] Therefore, following the holy Fathers, we all teach that with one accord we confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and the same perfect in human nature, true God and true man, the same with a rational soul and a body, consubstantial with the Father according to divine nature, consubstantial with us according to the human nature, like unto us in all things except sin [cf. Heb. 4:15]: indeed born of the Father before the ages according to divinity, but in the latest days the same born of the virgin Mary, Mother of God according to the humanity; for us and for our salvation, one and the same Christ, only begotten Son, our Lord, acknowledged in two natures * without mingling, without change, indivisibly, undividedly, the distinction of the natures nowhere removed on account of the union, but rather the uniqueness of each nature being kept and uniting in one person and one substance, not divided or separated into two persons, but one and the same Son only begotten God Word, Lord Jesus Christ, just as from the beginning the prophets taught about Him and the Lord Jesus Christ Himself taught us, and as the creed of the Fathers has handed down to us [see n. 54 ,86].

Therefore, since these having been arranged by us with all possible care and diligence, the sacred and universal Synod has declared that no one is allowed to profess or to write up or to compose or to devise or to teach others a different faith.

[From the epistles of the Synod "Repletum est gaudio" to Leo the Pope, at the beginning of November, 451]

For if where two or three are gathered together in His name, there He says He is in the midst of them, how great an intimacy did He show with regard to the five hundred and twenty consecrated men, who preferred to both native land and to labor the knowledge of confession for Him. Over these you ruled as a head over the members, among those holding office, displaying your good will.

149 [The more ancient version.] For if where two or three are gathered togetherinhis name, there he says he is in the midst of them [cf. Matt. 18:20], how great an intimacy will He show in regard to the five hundred and twenty priests, who have preferred to both native land and to labor the knowledge of confession for Him. Over these you ruled as a head over the members, among those holding office, displaying your good will.

The words of St. LEO himself regarding the primacy of

the Roman Pontiff, see Kch n. 891-901

[From "Ancient Statutes of the Church," or "Ancient Statutes of the East"]

Can. 2 (90). When a bishop is ordained, let two bishops place (expose) and hold the book of the Gospels above his head, and while one pours forth the benediction upon him, let all the remaining bishops, who are present, touch his head with their hands.

Can 3 (91). When a priest is ordained, while the bishop is blessing [him] and holding his hands over his head, let all the priests also, who are present, hold their hands close to the hands of the bishop above his head.

Can. 4 (92). When a deacon is ordained, let the bishop alone, who blesses him, place his hands above his head, because he is consecrated not for the priesthood, but for the ministry.

Can. 5 (93). When a subdeacon is ordained, because he does not receive the imposition of hands, let him receive the empty paten from the band of the bishop, and the empty chalice. But from the hand of the archdeacon let him receive the cruet with the water and the maniple, and the towel.

Can. 6 (94). When an acolyte is ordained, let him indeed be taught by the bishop how he ought to conduct himself in his office; let him receive from the archdeacon the candlestick with the wax tapers, so that he may know that he is about to be given the right to kindle the lights of the church. Let him also receive the empty cruet for carrying the wine at the Eucharist of the blood of Christ.

Can. 7 (95). When the exorcist is ordained, let him receive from the hand of the bishop the little book in which the exorcisms are written, while the bishop says to him: Receive and commit to memory, and have the power of imposing the hand uponone possessed of the devil, whether[he be ] baptized or a catechumen.

Can. 8 (96). When a lector is ordained, let the bishop speak a word concerning him to the people, pointing out his faith, his life, and his ability. After this, while the people look on, let him hand him the book, from which he is about to read, saying to him: Receive and be the reporter of the word of God; if you fulfill the office faithfully and usefully, you will have a part with those who have administered the word of God.

Can. 9 (97). When a porter is ordained, after he has been instructed by the archdeacon as to how he ought to live in the house of God, at the suggestion of the archdeacon let the bishop hand him the keys of the church from the altar, saying: So act as if You were about to give God the reason for these things which are opened with those keys.

Can. 10 (98). The psalmist, that is the cantor, can receive his office of singing without the knowledge of the bishop, by the sole order of the presbyter, the presbyter saying to him:See that what you sing with your heart, and what you believe with your heart, you confirm with your deeds.

[ There follow the regulations for consecrating virgins,

Widows: can. 101 on matrimony, see Kch n. 952]