We believe that, under God's guidance, we must extinguish the flames enkindled by discord, and we ought not to permit them further to destroy human souls. We decree, therefore, that our subjects who hold our immaculate and orthodox Christian faith, and who are of the Catholic and Apostolic Church, shall from the present moment on have no longer any permission to raise any sort of dispute and quarrel or strife with one another over the one will and energy, or over two wills and two energies. We order that this is not in any way to take anything from the pious teaching, which the holy and approved Fathers have taught concerning the incarnation of God the Word, but with the purpose that all further strife in regard to the aforesaid questions cease, and in this matter we follow and hold as sufficient only the Holy Scriptures and the tradition of the five holy general councils and the simple statements and unquestioned usage and expressions of [pg 664] the approved Fathers (of which the dogmas, rules, and laws of God's holy Catholic and Apostolic Church consists), without adding to or taking from them anything, or without explaining them against their proper meaning, but everywhere shall be preserved the former customs, as before the disputes broke out, as if no such dispute had existed. As to those who have hitherto taught one will and one energy or two wills and two energies, there shall be no accusation on this account; excepting only those who have been cast forth as heretics, together with their impious doctrines and writings, by the five holy universal councils and other approved orthodox Fathers. But to complete the unity and fellowship of the churches of God, and that there remain no further opportunity or occasion to those who are eager for endless dispute, we order that the document,[291] which for a long time has been posted up in the narthex of the most holy principal church of this our God-preserved royal city, and which touches upon the points in dispute, shall be taken down. Whoever dares to transgress this command is subject before all to the fearful judgment of Almighty God, and then also will be liable to the punishment for such as despise the imperial commands. If he be a bishop or clergyman, he will altogether be deposed from his priesthood or clerical order; if a monk, excommunicated and driven out of his residence; if a civil or military officer, he shall lose his rank and office; if a private citizen, he shall, if noble, be punished pecuniarily, if of lower rank, be subjected to corporal punishment and perpetual exile.
(c) Council of Rome, A. D. 649, Canons, Mansi, X, 1150. Cf. Denziger, nn. 254 ff.
Condemnation of Monotheletism, the Ecthesis, and the Typos, by Martin I.
Text of canons or anathematisms and abstract of proceedings in Hefele, § 307.
Canon 18. If any one does not, according to the holy Fathers, and in company with us, reject and anathematize [pg 665] with mind and mouth all those whom as most wicked heretics the holy Catholic and Apostolic Church of God, that is, the five universal synods and likewise all approved Fathers of the Church, rejects and anathematizes, with all their impious writings even to each point, that is, Sabellius, etc. … and justly with these, as like them and in equal error … Cyrus of Alexandria, Sergius of Constantinople, and his successors Pyrrhus and Paul, persisting in their pride, and all their impious writings, and those who to the end agreed with them in their thought, or do so agree, that there is one will and one operation of the deity and manhood of Christ; and in addition to these the most impious Ecthesis, which, by the persuasion of the same Sergius, was put forth by the former Emperor Heraclius against the orthodox faith, defining, by way of adjustment, one will in Christ our God, and one operation to be venerated; also all those things which were impiously written or done by them; and those who received it, or any of those things which were written or done for it; and along with these, furthermore, the wicked Typos, which, on the persuasion of the aforesaid Paul, was recently issued by our most serene prince Constans against the Catholic Church, inasmuch as it equally denies and excludes from discussion the two natural wills and operations, a divine and a human, which are piously taught by the holy Fathers to be in Christ, our God, and also our Saviour, and also the one will and operation, which by the heretics is impiously venerated in Him, and therefore declaring that with the holy Fathers also the wicked heretics are unjustly freed from all rebuke and condemnation, to the destruction of the definitions of the Catholic Church and its rule of faith … let him be condemned.
(d) Sixth General Council, Constantinople, A. D. 681, Definition of Faith. Mansi, XI, 636 ff.
The concluding, more strictly dogmatic portion of this symbol is to be found in Greek in Hahn, § 150, and in Latin and Greek in Denziger, nn. 289, ff. See also PNF, ser. II, vol. XIV.
The holy, great, and ecumenical synod assembled by the grace of God and the religious decree of the most religious, faithful, and mighty Emperor Constantine, in this God-preserved and royal city of Constantinople, New Rome, in the hall of the imperial palace called Trullus, has decreed as follows:
The only begotten Son and Word of God the Father, who was made man, like unto us in all things, without sin, Christ our true God, has declared expressly in the words of the Gospel: “I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life” [John 8:12]; and again: “My peace I leave with you, My peace I give unto you” [John 14:27]. Our most gracious Emperor, the champion of orthodoxy and opponent of evil doctrine, being reverentially led by this divinely uttered doctrine of peace, and having assembled this our holy and ecumenical synod, has united the judgment of the whole Church. Wherefore this our holy and ecumenical synod, having driven away the impious error which has prevailed for a certain time until now, and following closely the straight path of the holy and approved Fathers, has piously given its assent to the five holy and ecumenical synods—that is to say, to that of the three hundred and eighteen holy Fathers assembled at Nicæa against the insane Arius; and the next at Constantinople of the one hundred and fifty God-inspired men against Macedonius, the adversary of the Spirit, and the impious Apollinaris; and also the first at Ephesus of two hundred venerable men assembled against Nestorius, the Judaizer; and that in Chalcedon of six hundred and thirty God-inspired Fathers against Eutyches and Dioscurus, hated of God; and in addition to these the last, that is the fifth, holy synod assembled in this place against Theodore of Mopsuestia, Origen, Didymus, and Evagrius, and the writings of Theodoret against the twelve chapters of the celebrated Cyril, and the epistle which was said to have been written by Ibas to Maris the Persian—without alteration this synod renews in all points the ancient decrees of religion, chasing away the impious doctrines of [pg 667] irreligion. And this our holy and ecumenical synod, inspired of God, has set its seal to the creed of the three hundred and eighteen Fathers, and again religiously confirmed by the one hundred and fifty, which also the other holy synods gladly received and ratified for the removal of every soul-destroying heresy.
Then follow: