We condemn and anathematize with all other heretics who have been condemned and anathematized by the before-mentioned four holy synods, and by the Catholic and Apostolic Church, Theodore, who was bishop of Mopsuestia, and his impious writings, and also those things which Theodoret impiously wrote against the right faith and against the twelve capitula of the holy Cyril, and against the first synod of Ephesus, [pg 552] and also those which he wrote in defence of Theodore and Nestorius. In addition to these, we also anathematize the impious epistle which Ibas is said to have written to Maris the Persian, which denies that God the Word was incarnate of the holy Theotokos and ever-virgin Mary, and accuses Cyril, of holy memory, who taught the truth, of being a heretic and of the same sentiments with Apollinaris, and blames the first synod of Ephesus for deposing Nestorius without examination and inquiry, and calls the twelve capitula of Cyril impious and contrary to the right faith, and defends Theodore and Nestorius, and their impious dogmas and writings. We, therefore, anathematize the three chapters before mentioned, that is the impious Theodore of Mopsuestia with his execrable writings, and those things which Theodoret impiously wrote, and the impious letter which is said to be by Ibas, together with their defenders and those who have written or do write in defence of them, or who dare to say that they are correct, and who have defended or do attempt to defend their impiety with the names of the holy Fathers or of the holy Council of Chalcedon.
(f) Council of Constantinople A. D. 553. Anathematism 11. Mansi, IX, 201. Cf. Denziger. n. 223.
Condemnation of Origen.
Appended to the Definition of the council are fourteen anathematisms, forming (1-10) an exposition of the doctrine of the two natures, and concluding with condemnation of Origen, together with other heretics, and of the Three Chapters (11-14). These anathematisms are based upon a confession of faith of the Emperor Justinian, a lengthy document, but containing thirteen anathematisms. This confession of faith was composed before the council, probably in 551. For an analysis of it, see Hefele, § 263. The text of the council's anathematisms may be found in Hefele, § 274, also in Hahn, § 148. Attempts have been made by older scholars to show that the name Origen was a later insertion. For arguments, see Hefele, loc. cit.
If any one does not anathematize Arius, Eunomius, Macedonius, Apollinaris, Nestorius, Eutyches, and Origen, with their impious writings, as also all other heretics already condemned [pg 553] and anathematized by the holy Catholic and Apostolic Church, and by the aforesaid four holy synods, and all those who have been or are of the same mind with the heretics mentioned, and who remain to the end in their impiety, let him be anathema.
§ 94. The Byzantine State Church under Justinian
According to Justinian's scheme of Church government, the Emperor was the head of the Church in the sense that he had the right and duty of regulating by his laws the minutest detail of worship and discipline, and also of dictating the theological opinions to be held in the Church. This is shown, not merely in his conduct of the Fifth General Council, but also in his attempt, at the end of his life, to force Aphthartodocetism upon the Church. This position of the Emperor in relation to the Church is known as Cæsaropapism. (See Bury, Later Roman Empire, chap. XI.) The ecclesiastical legislation of Justinian should also be considered. At the same time Justinian strictly repressed the lingering heathenism and, in the interest of the schools at Constantinople, closed the schools at Athens, the last stronghold of paganism.
(a) Evagrius, Hist. Ec., IV, 39. (MSG, 86 II:2781.)
Aphthartodocetism of Justinian.