4. It any one says that the one Jesus Christ, God the Word and the same true Son of Man, was ignorant of future things or of the day of the last judgment, and was able to know only so far as Deity revealed to Him, as if dwelling in another, let him be anathema.
5. If any one applies to Christ as if stripped of His divinity the saying of the Apostle in the Epistle to the Hebrews,[206] that He knew obedience by experience and with strong crying and tears offered prayers and supplications to God who was able to save Him from death, and who was perfected by the labors of virtue, so that from this he evidently introduces two Christs or two Sons, and does not believe the one and the same Christ to be confessed and adored Son of God and Son of Man, of two and in two natures inseparable and undivided, let him be anathema.
… We have also examined concerning the Epistle of the venerable man Ibas, once bishop of the city of Edessa, concerning which you also ask if in early times anything concerning it was undertaken by our Fathers, or discussed, or examined, or determined. Because it is known to all and especially to your piety, that we are ignorant of the Greek language, yet by [pg 550] the aid of some of our company, who have knowledge of that tongue, we discover clearly and openly that in the same synod the affair of the venerable man Ibas was examined, from the action taken regarding Photius, bishop of Tyre, and Eustathius, bishop of Berytus, that this epistle, concerning which inquiry is made, was brought forward against him by his accusers; and when, after discussion of the affair was ended, it was asked of the venerable Fathers what ought to be done concerning the matter of the same Ibas, the following sentence was passed:
Paschasius and Lucentius, most reverend bishops, and Boniface, presbyter, holding the place of the Apostolic See (because the apostolic delegates are accustomed always to speak and vote first in synods), by Paschasius said: “Since the documents have been read, we perceive from the opinion of the most reverend bishops that the most reverend Ibas is approved as innocent; for now that his epistle has been read we recognize it as orthodox. And on this account we decree that the honor of the episcopate be restored to him, and the church, from which unjustly and in his absence he was driven out, be given back.” [The patriarchs of Constantinople and Antioch agreed, and their opinions are also quoted by Vigilius from the Acts of the Council of Chalcedon.]
… Therefore we, following in all things the discipline and judgment of the holy Fathers, and the disposition of all things according to the account which we have given of the judgment of the Council of Chalcedon, since it is most evidently true, from the words of the Epistle of the venerable man Ibas, regarded with the right and pious mind, and from the action taken regarding Photius and Eustathius, and from the opinions of bishop Ibas, discussed in his presence by those present, that our Fathers present at Chalcedon most justly pronounced the faith of the same venerable man Ibas orthodox and his blaming the blessed Cyril, which they perceive to have been from error of human intelligence, purged by appropriate satisfaction, by the authority of our present sentence, [pg 551] we determine and decree in all things so also in the often-mentioned Epistle of the venerable Ibas, the judgment of the Fathers present at Chalcedon remain inviolate.
Conclusion of the Constitutum:
These things having been disposed of by us in every point with all caution and diligence, in order to preserve inviolate the reverence of the said synods and the venerable constitutions of the same; mindful that it has been written [cf. Prov. 22:26], we ought not to cross the bounds of our Fathers, we determine and decree that it is permitted to no one of any ecclesiastical rank or dignity to do anything contrary to these things which, by this present constitution, we assert and determine, concerning the oft-mentioned three chapters, or to write or to bring forward, or to compose, or to teach, or to make any further investigation after this present definition. But concerning the same three chapters, if anything contrary to these things, which we here determine and assert, is made in the name of any one, in ecclesiastical order or dignity, or shall be found by any one or anywheresoever, such a one by the authority of the Apostolic See, in which by the grace of God we are placed, we refute in every way.
(e) Council of Constantinople, A. D. 553, Definition. Mansi, IX, 367.
Condemnation of the Three Chapters.
This action is taken from the Definition of the council, a rather wordy document, but ending with a passage indicating the action of the council. From this concluding passage this condemnation is taken. See Hefele, § 274, also PNF, ser. II, vol. XIV, pp. 306-311.