Among the many variations of Monophysitism flourishing under Justinian was Aphthartodocetism, according to which the body of Christ, before as well as after his resurrection, was “a glorified body,” or incapable of suffering. See selection for description.
At that time Justinian, abandoning the right road of doctrine and following the path untrodden by the Apostles and Fathers, became entangled in thorns and briars; and he attempted to fill the Church also with these, but failed in his purpose, and thereby fulfilled the prediction of prophecy.… Justinian, after he had anathematized Origen, Didymus, and Evagrius, issued what the Latins call an edict, after the deposition [pg 554] of Eustochius [A. D. 556], in which he termed the body of the Lord incorruptible and incapable of the natural and blameless passions; affirming that the Lord ate before His passion in the same manner as after His resurrection, His holy body having undergone no conversion or change from the time of its actual formation in the womb, not even in respect to the natural and voluntary passions, nor yet after the resurrection. To this he proceeded to compel bishops in all parts to give their assent. However, they all professed to look to Anastasius, the Bishop of Antioch, and thus avoided the first attack.
(b) Justinian, Novella VI “Preface.”
Church and State according to Justinian.
Among the greatest gifts of God bestowed by the kindness of heaven are the priesthood and the imperial dignity. Of these the former serves things divine; the latter rules human affairs and cares for them. Both are derived from the one and the same source, and order human life. And, therefore, nothing is so much a care to the emperors as the dignity of the priesthood; so that they may always pray to God for them. For if one is in every respect blameless and filled with confidence toward God, and the other rightly and properly maintains in order the commonwealth intrusted to it, there is a certain excellent harmony which furnishes whatsoever is needful for the human race. We, therefore, have the greatest cares for the true doctrines of God and the dignity of the priesthood which, if they preserve it, we trust that by it great benefits will be bestowed by God, and we shall possess undisturbed those things which we have, and in addition acquire those things which we have not yet acquired. But all things are well and properly carried on, if only a proper beginning is laid, and one that is acceptable to God. But this we believe will be so if the observance of the sacred canons is cared for, which also the Apostles, who are rightly to be praised, and the venerated eye-witnesses and ministers of the word of God, [pg 555] delivered, and which the holy Fathers have also preserved and explained.
(c) Justinian, Novella CXXXVII, 6.
The following section from the conclusion of a novella illustrates the manner in which Justinian legislated in matter of internal affairs for the Church and instituted a control over the priesthood which was other than that of the Church's own system of discipline.
We command that all bishops and presbyters shall offer the sacred oblation and the prayers in holy baptism not silently, but with a voice which may be heard by the faithful people, that thereby the minds of those listening may be moved to greater contrition and to the glory of God. For so, indeed, the holy Apostle teaches (I Cor. 14:16; Rom. 10:10).… Therefore it is right that to our Lord Jesus Christ, to our God with the Father and the Holy Ghost, be offered prayer in the holy oblation and other prayers with the voice by the most holy bishops and the presbyters; for the holy priests should know that if they neglect any of those things they shall render an account at the terrible judgment of the great God and our Saviour Jesus Christ, and that we shall not quietly permit such things when we know of them and will not leave them unpunished. We command, therefore, that the governors of the epachies, if they see anything neglected of those things which have been decreed by us, first urge the metropolitans and other bishops to celebrate the aforesaid synods, and do whatsoever things we have ordered by this present law concerning synods, and, if they see them delaying, let them report to us, that from us may come a proper correction of those who put off holding synods. And the governors and the officials subject to them should know that if they do not observe these matters they will be liable to the extreme penalty [i.e., death]. But we confirm by this present law all things which have been decreed by us in various constitutions concerning bishops, presbyters, and other clerics, and further concerning lodging-places for strangers, poor-houses, [pg 556] orphan asylums and others as many as are over the sacred buildings.
(d) Justinian, Novella CXXIII, 1.
Laws governing the ordination of bishops.