[Here follows a detailed statement of the first five general councils.]
Also we agree to guard untouched the faith of the Sixth Holy Synod, which first assembled in this royal city in the time of Constantine, our Emperor, of blessed memory, which faith received still greater confirmation from the fact that the pious Emperor ratified with his own signet what was written, for the security of every future age. And again we confess that we should guard the faith unaltered and openly acknowledged; that in the Economy of the incarnation of our one Lord Jesus Christ, the true God, there are two natural wills or volitions and two natural operations; and have condemned by a just sentence those who adulterated the true doctrine and taught the people that in the one Lord, our God, Jesus Christ, there is but one will and operation, that is to say, Theodore of Pharan, Cyrus of Alexandria, Honorius of Rome, Sergius, Pyrrhus, Paul, and Peter, who were bishops of this God-preserved city, Macarius, who was bishop of Antioch, Stephen who was his disciple, and the insane Polychronius, depriving them henceforth of the communion of the body of Christ our God.…
Canon 2. On the Sources of Canon Law.
This canon opposed Rome in two respects: it accepted eighty-five Apostolic Canons, whereas Rome received but fifty; it drew up a list of councils and of Fathers whose writings should have authority as canons, and omitted the important Western councils, except Carthage, and all the papal decrees. With this canon should be compared the decretal of Gelasius, De Libris Recipiendis, v. supra, [§ 92].
It has also seemed good to this holy synod that the eighty-five canons received and ratified by the holy and blessed [pg 675] Fathers before us, and also handed down to us in the name of the holy and glorious Apostles, should from this time forth remain firm and unshaken for the cure of souls and the healing of disorders. And since in these canons we are bidden to receive the Constitutions of the Holy Apostles by Clement, in which, in old time, certain spurious matter entirely contrary to piety was introduced by heterodox persons for the polluting of the Church, which obscures to us the elegance and beauty of the divine decrees; we, therefore, for the edification and security of the most Christian flock, reject properly such constitutions; by no means admitting the offspring of heretical error, and cleaving to the pure and perfect doctrine of the Apostles. But we set our seal likewise upon all the other holy canons set forth by our holy and blessed Fathers, that is, by the three hundred and eighteen God-fearing Fathers assembled at Nicæa, and those at Ancyra; further, those at Neo-Cæsarea and at Gangra, and besides these those at Antioch in Syria [A. D. 341], those too at Laodicea in Phrygia, and likewise those of the one hundred and fifty assembled in this God-preserved imperial city and of the two hundred, who assembled for the first time in the metropolis of the Ephesians, and of the six hundred and thirty holy and blessed Fathers at Chalcedon; in like manner those of Sardica and those of Carthage; those also who assembled in this God-preserved imperial city under Nectarius [A. D. 394], and under Theophilus, archbishop of Alexandria; likewise too the canons[307] of Dionysius, formerly archbishop of the great city of Alexandria, and of Peter, archbishop of Alexandria, and martyr; of Gregory the Wonder-worker, archbishop of Neo-Cæsarea; of Athanasius, archbishop of Alexandria; of Basil, archbishop of Cæsarea in Cappadocia; of Gregory, bishop of Nyssa; of Gregory the Theologian;[308] of Amphilochius of Iconium; of Timothy, archbishop of Alexandria; of the first Theophilus, archbishop of the same metropolis of Alexandria; of Gennadius, patriarch of the God-preserved imperial city; [pg 676] moreover the canons set forth by Cyprian, archbishop of the country of the Africans, and martyr, and by the synod under him,[309] which have been kept in the country of the aforesaid bishops and only according to the custom delivered down to them. And that no one be allowed to transgress the aforesaid canons, or to receive other canons besides them, supposititiously set forth by some who have attempted to make a traffic of the truth. But should any one be convicted of innovating upon them, or attempting to overturn any of the aforementioned canons, he shall be condemned to receive the penalty which the canon imposes and so to be cured of his transgressions.
Canon 13. On the Marriage of the Clergy.
The following canon permits subdeacons and priests if married before ordination to continue to live in marriage relations with their wives. But they are not allowed to marry a second time or to marry a widow. Neither are bishops to remain married; but if they are married when elected, their wives must enter a monastery at a distance. With this canon should be compared the earlier legislation of Nicæa, v. supra, [§ 78], and also the law of Justinian, v. supra, [§ 94].
Since we know that it is handed down in the canonical discipline in the Roman Church that those who are about to be deemed worthy of ordination to the diaconate or presbyterate should promise no longer to live maritally with their wives, we, pursuing the ancient rule of apostolic discipline and order, will that henceforth the lawful marriage of men in holy orders remain firm, by no means dissolving their union with their wives, nor depriving them of intercourse with each other at a convenient season.… Therefore, if any one shall have dared, contrary to the Apostolic Canons, to deprive any one in holy orders, that is, any presbyter, deacon, or subdeacon, of cohabitation and intercourse with his lawful wife, let him be deposed; likewise also if any presbyter or deacon, on pretence of piety, puts away his wife, let him be excluded from communion; but if he persists let him be deposed.
Canon 36. On the Rank of the Patriarchal Sees.
Rome always rejected the claim of Constantinople to rank as second. Cf. Leo's opinion, v. supra, [§ 87].