Council of Constantinople IV, 869-870 — Ecumenical VIII (against Photius)

In actio I the rule of faith of Hormisdas is read and

subscribed [see n. 171 f.]

(Text of Anastasius:) Canon I--We, wishing to advance without offense through the just and regal way of divine justice, ought to retain the definitions and opinions of the Holy Fathers who live according to God as lamps always burning and illuminating our steps. Therefore, judging and believing these as favorable words according to the great and very wise Dienysius, * likewise regarding these with the divine David we most readily sing: "The Command of the Lord is a light illumining our eyes" [Ps. 18:9], and, "Thy light [law] is a lamp to my feet and a light to my ways" [Ps. 118:105], and with the writer of Proverbs we say: "Thy command is a light and Thy law is a light" [Prov. 6:23]; and with a loud voice with Isaias we cry to the Lord God: "Thy precepts are a light upon the earth" [Is. 26:9: LXX]. For to the light truly have been assimilated the exhortations and dissuasions of the divine canons, according as that which is better is discerned from that which is worse, and the expedient and profitable from that which is recognized as not expedient but even harmful. Therefore we profess to keep and guard the rules, which have been handed down for the holy, Catholic and Apostolic Church by the holy, noted apostles as well as by the universal and also the local Councils of the orthodox or even by any Father or teacher of the Church speaking the word of God; guiding by these both our own life and morals and also the whole group of priests, but also all those who are known by the name Christian, resolving to submit canonically to these punishments and condemnations and on the other hand, to the receptions and justifications which through these have been brought forth and defined; Paul, the great apostle, openly gave warning to hold indeed the traditions which we have received either through the word or through the epistle[ 2 Thess. 2:14] of the Saints who have previously been distinguished.

336 We, wishing to advance without offense through the just and royal way of divine justice, ought to control the definitions of the Holy Fathers as lamps always burning. Therefore, we confess to keep and guard the rules which have been handed down in the Catholic and Apostolic Church by the holy and noted Apostles and by the universal and local orthodox synods or by any Father, teacher of the Church, speaking the word of God. For the great Apostle Paul expressly exhorted usto hold the traditionswhich we have received either through word or epistles of the Saints who have been distinguished before.

Can. 3. We decree that the sacred image of our Lord Jesus Christ, the Liberator and Savior of all, be adored in equal honor with the book of the holy Gospels. For, as through the eloquence of the syllables which are in the book, we should all attain salvation, so through the imaginal energies of colors both all the wise and the unwise from that which is manifest enjoy usefulness; for the things which are the sermon in syllables, these things also the writing which is in colors, teaches and commands; and it is fitting, that according to the suitableness of reason and very ancient tradition on account of honor, because they refer to the very principal things, it follows likewise that the images will be honored and adored equally as the sacred book of the holy Gospels and the figure of the precious Cross. If, therefore anyone does not adore the image of Christ the Savior, let him not see His form when He will comein paternal glory to be glorified and to glorify His saints[2 Thess. 1:10]; but let him be separated from His communion and glory; likewise, however, also the image of Mary, His undefiled Mother, and Mother of God; moreover, we also represent the images of the holy Angels, just as Divine Scripture shows them in words; and also of the Apostles most worthy of praise, of the Prophets, of the Martyrs and of holy men; at the same time also of all the saints we both honor and venerate. And whoever does not hold thus, let him be anathema from the Father, and the Son, and the Holy Spirit.

337 We adore the sacred image of our Lord Jesus Christ in like honor with the book of the Holy Gospels. For as through the syllables carried in it, we all attain salvation, so through the imaginal energies of the colors both all the wise and the unwise from that which is manifest enjoy usefulness; for the things which are the sermon in syllables, those things also the writing which is in colors teaches and commands. If, therefore, anyone does not adore the image of Christ the Savior, let him not see His form in the second coming. And we likewise honor and adore the image of His undefiled Mother and the images of the holy angels, just as Divine Scripture characterizes them in words. And let those who do not hold thus be anathema.

Can. 11. Although the Old and the New Testaments teach that man has one rational and intellectual soul, and all the Fathers speaking the word of God and all the teachers of the Church declare the same opinion, certain persons giving attention to the inventors of evil, have reached such a degree of impiety that they impudently declare that man has two souls, and by certain irrational attempts "through wisdom which has been made foolish" [1 Cor. 1:20], they try to strengthen their own heresy. Hastening to root out as the very worst cockle this wicked opinion currently germinating, and furthermore carrying "the firebrand in the hand of Truth" [ Matt. 3:12; 3:17], and wishing to transmit with the unquenchable fire all the chaff and "to show forth the cleansed threshing floor of Christ" [ Matt. 3:12 ; Luke 3:17] this holy and universal Synod with a loud voice declares anathema all inventors and perpetrators of such impiety and those believing things similar to these, and it defines and promulgates that no one have or keep in any way the statutes of the authors of this impiety. If, however, anyone should presume to act contrary to this holy and great Synod, let him be anathema, and let him be separated from the faith and worship of Christians.

338 Although the Old and New Testaments teach that man has one rational and intellectual soul, and all the Fathers and teachers of the Church teach the same opinion, there are some who think that he has two souls, and by certain irrational attempts they strengthen their own heresy. Therefore, this holy and ecumenical synod loudly anathematizes the originators of such impiety and those who agree with them; and if anyone shall dare to speak contrary to the rest, let him be anathema.

Can. 12. In accord with the apostolic and synodical canons forbidding promotions and consecrations of bishops made by the power and precept of princes, we define and offer the opinion also that, if any bishop through the craftiness or tyranny of princes should accept a consecration of such dignity, let him by all means be deposed, since he wished or agreed to possess the house of God not from the will of God both by ecclesiastical rite and decree, but from a desire of carnal sense, from men and through men.

From Can. 17. . . . Moreover, we cast aside from our ears as something poisonous what is said by certain ignorant men, namely, that it is not possible to hold a synod without the presence of the civil ruler, since never did the sacred canons order secular leaders to meet in councils, but only bishops. Thus neither do we find that they were present in the synods, ecumenical councils excepted; for neither is it right that secular rulers be spectators of things which sometimes happen to the priests of God.

340 (12) There came to our ears the statement that a synod cannot be held without the presence of the civil ruler. But nowhere do the sacred canons order secular leaders to come together in synods, but only bishops. Thus we do not find that their presence was effected except for ecumenical synods. For it is not right that secular rulers be spectators of the things that happen to the priests of God.

Can. 21. We, believing that the word of the Lord which Christ spoke to His Apostles and disciples: "Who receives you, receives Me" [ Matt. 10:40 ]: "and who spurns you, spurns me" [ Luke 10:16], was said to all, even to those who after them according to them have been made Supreme Pontiffs and chiefs of the pastors, declare that absolutely no one of the powerful of this world may try to dishonor or move from his throne anyone of those who are in command of the patriarchial sees, but that they judge them worthy of all reverence and honor; especially indeed the most holy Pope of senior Rome; next the Patriarch of Constantinople; then certainly of Alexandria and of Antioch and of Jerusalem; but that no one compose or prepare any writings and words against the most holy Pope of older Rome under the pretext, as it were, of some evil crimes, a thing which both Photius did recently, and Dioscorus long ago.

Whoever, moreover, shall use such boasting and boldness that following Photius or Dioscorus, in writings or without writings he may arouse certain injuries against the See of Peter, the chief of the Apostles, let him receive the equal and same condemnation as those. But if anyone enjoying some secular power or being influential should try to depose the above mentioned Pope of the Apostolic Chair or any of the other Patriarchs, let him be anathema. But if the universal Synod shall have met, and there will have arisen even concerning the holy church of the Romans any doubt or controversy whatever, it is necessary with veneration and with fitting reverence to investigate and to accept a solution concerning the proposed question, either to offer to have offered but not boldly to declare an opinion contrary to the Supreme Pontiffs of senior Rome.

(13) If anyone should employ such daring as, like Photius and Dioscorus, in writings or without writings, to rouse certain inquiries against the See of Peter, the chief of the Apostles, let him receive the same condemnation as those; but if, when the ecumenical synod has met, any doubt arises even about the church of the Romans, it is possible to make an investigation reverently and with fitting respect concerning the question at hand, and to accept the solution either to be assisted or to assist, but not boldly to deliver (an opinion) contrary to the Supreme Pontiffs of senior Rome.