July 2, 2025
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by Joshua Charles
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First Millennium Councils

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(Updated July 16, 2025)

This Document Quote Archive collects pertinent quotes from the First Millennium Councils, both local and Ecumenical.

Next to each quote are the Topic Quote Archives in which they are included.

This Quote Archive is being continuously updated as research continues. Quotes marked with “***” have not yet been organized into their respective Topic Quote Archives.

Seventh Council of Carthage Under St. Cyprian (256)

(Bishop Novatus of Thamugada) ***

Novatus of Thamugada [in Numidia] said: Although we know that all the Scriptures give witness concerning the saving baptism, still we ought to declare our faith, that heretics and schismatics who come to the Church, and appear to have been falsely baptized, ought to be baptized in the everlasting fountain; and therefore, according to the testimony of the Scriptures, and according to the decree of our colleagues, men of most holy memory, that all schismatics and heretics who are converted to the Church must be baptized; and moreover, that those who appeared to have been ordained must be received among lay people.

(Bishop Nemesianus of Thubunae)

And in the Gospel our Lord Jesus Christ spoke with his divine voice, saying, “Except a man be born again of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). This is the Spirit that from the beginning was borne over the waters; for neither can the Spirit operate without the water, nor the water without the Spirit. Certain people interpret for themselves incorrectly when they say that by imposition of the hand they receive the Holy Spirit, and are thus received, when it is manifest that they ought to be born again in the Catholic Church by both sacraments.

(Bishop Victor of Gor) ***

Victor of Gor said: Since sins are not remitted [Acts 22:16; John 20:23] save in the baptism of the Church, he who admits a heretic to communion without baptism does two things against reason: he does not cleanse the heretics, and he befouls the Christians.

(Bishop Clarus of Mascula)

Clarus of Mascula [city in Numidia] said: The sentence of our Lord Jesus Christ is plain, when He sent His apostles, and accorded to them alone the power given to Him by His Father; and to them we have succeeded, governing the Lord’s Church with the same power, and baptizing the faith of believers. And therefore heretics, who neither have power without, nor have the Church of Christ, are able to baptize no one with His baptism.

Council of Elvira (c. 300)

(Can. 19)1

Bishops, presbyters, and deacons may not leave their own places for the sake of commerce, nor are they to be traveling about the provinces, frequenting the markets for their own profit. Certainly for the procuring of their own necessities they can send a freedman or a hireling or a friend or whomever: but if they wish to engage in business, let him do so within the province.

Council of Ancrya (314)

Can. 21, Epitome

(Can. 21) Concerning women who commit fornication, and destroy that which they have conceived, or who are employed in making drugs for abortion, a former decree excluded them until the hour of death, and to this some have assented. Nevertheless, being desirous to use somewhat greater lenity, we have ordained that they fulfill ten years [of penance], according to the prescribed degrees.

(Ancient Epitome) Harlots taking injurious medicines are to be subjected to penance for ten years.

Ecumenical Council of Nicaea (325)

(Can. 1)

If any one in sickness has been subjected by physicians to a surgical operation, or if he has been castrated by barbarians, let him remain among the clergy; but, if any one in sound health has castrated himself, it behooves that such an one, if [already] enrolled among the clergy, should cease [from his ministry], and that from henceforth no such person should be promoted. But, as it is evident that this is said of those who willfully do the thing and presume to castrate themselves, so if any have been made eunuchs by barbarians, or by their masters, and should otherwise be found worthy, such men the Canon admits to the clergy.

(Can. 2)

Forasmuch as, either from necessity, or through the urgency of individuals, many things have been done contrary to the Ecclesiastical canon, so that men just converted from heathenism to the faith, and who have been instructed but a little while, are straightway brought to the spiritual laver, and as soon as they have been baptized, are advanced to the episcopate or the presbyterate, it has seemed right to us that for the time to come no such thing shall be done…

(Can. 13)

Concerning the departing, the ancient canonical law is still to be maintained, to wit, that, if any man be at the point of death, he must not be deprived of the last and most indispensable Viaticum [Eucharist]. But, if any one should be restored to health again who has received the communion when his life was despaired of, let him remain among those who communicate in prayers only. But in general, and in the case of any dying person whatsoever asking to receive the Eucharist, let the Bishop, after examination made, give it him.

(Can. 18)

It has come to the knowledge of the holy and great Synod that, in some districts and cities, the deacons administer the Eucharist to the presbyters, whereas neither canon nor custom permits that they who have no right to offer should give the Body of Christ to them that do offer. And this also has been made known, that certain deacons now touch the Eucharist even before the bishops. Let all such practices be utterly done away, and let the deacons remain within their own bounds, knowing that they are the ministers of the bishop and the inferiors of the presbyters. Let them receive the Eucharist according to their order, after the presbyters, and let either the bishop or the presbyter administer to them. Furthermore, let not the deacons sit among the presbyters, for that is contrary to canon and order. And if, after this decree, any one shall refuse to obey, let him be deposed from the diaconate.

(Can. 19)

Likewise in the case of their deaconesses, and generally in the case of those who have been enrolled among their clergy, let the same form be observed. And we mean by deaconesses such as have assumed the habit, but who, since they have no imposition of hands, are to be numbered only among the laity.

Council of Gangra (c. 340-341)

(Epilogue) ***

These things we write, not to cut off those who wish to lead in the Church of God an ascetic life, according to the Scriptures; but those who carry the pretense of asceticism to superciliousness; both exalting themselves above those who live more simply, and introducing novelties contrary to the Scriptures and the ecclesiastical Canons. We do, assuredly, admire virginity accompanied by humility; and we have regard for continence, accompanied by godliness and gravity; and we praise the leaving of worldly occupations, [when it is made] with lowliness of mind; [but at the same time] we honor the holy companionship of marriage, and we do not contemn wealth enjoyed with uprightness and beneficence; and we commend plainness and frugality in apparel, [which is worn] only from attention, [and that] not over-fastidious, to the body; but dissolute and effeminate excess in dress we eschew; and we reverence the houses of God and embrace the assemblies held therein as holy and helpful, not confining religion within the houses, but reverencing every place built in the name of God; and we approve of gathering together in the Church itself for the common profit; and we bless the exceeding charities done by the brethren to the poor, according to the traditions of the Church; and, to sum up in a word, we wish that all things which have been delivered by the Holy Scriptures and the Apostolical traditions, may be observed in the Church.

Council of Sardica (342-43)

(Can. 3-5, Epitomes)

(Can. 3) Bishop Hosius said: This also it is necessary to add—that no bishop pass from his own province to another province in which there are bishops, unless indeed he be called by his brethren, that we seem not to close the gates of charity.

And this case likewise is to be provided for, that if in any province a bishop has some matter against his brother and fellow-bishop, neither of the two should call in as arbiters bishops from another province.

But if perchance sentence be given against a bishop in any matter and he supposes his case to be not unsound but good, in order that the question may be reopened, let us, if it seem good to your charity, honor the memory of Peter the Apostle, and let those who gave judgment write to Julius, the bishop of Rome, so that, if necessary, the case may be retried by the bishops of the neighboring provinces and let him appoint arbiters; but if it cannot be shown that his case is of such a sort as to need a new trial, let the judgment once given not be annulled, but stand good as before.

(Ancient Epitome) No bishop, unless called thereto, shall pass to another city. Moreover a bishop of the province who is engaged in any litigation shall not appeal to outside bishops. But if Rome hears the cause, even outsiders may be present.

(Can. 4) Bishop Gaudentius said: If it seems good to you, it is necessary to add to this decision full of sincere charity which thou hast pronounced, that if any bishop be deposed by the sentence of these neighboring bishops, and assert that he has fresh matter in defense, a new bishop be not settled in his see, unless the bishop of Rome judge and render a decision as to this.

(Ancient Epitome) If a bishop has been deposed and affirms that he has an excuse to urge, unless Rome has judged the case, no bishop shall be appointed in his room. For he might treat the decree with scorn either through his nuncios or by his letters.

(Ch. 5) Bishop Hosius said: Decreed, that if any bishop is accused, and the bishops of the same region assemble and depose him from his office, and he appealing, so to speak, takes refuge with the most blessed bishop of the Roman church, and he be willing to give him a hearing, and think it right to renew the examination of his case, let him be pleased to write to those fellow-bishops who are nearest the province that they may examine the particulars with care and accuracy and give their votes on the matter in accordance with the word of truth. And if anyone require that his case be heard yet again, and at his request it seem good to move the bishop of Rome to send presbyters a latere [“from the side,” i.e. of the Pope], let it be in the power of that bishop, according as he judges it to be good and decides it to be right—that some be sent to be judges with the bishops and invested with his authority by whom they were sent. And be this also ordained. But if he think that the bishops are sufficient for the examination and decision of the matter let him do what shall seem good in his most prudent judgment.

The bishops answered: What has been said is approved.

(Ancient Epitome) [Lacking]

Council of Laodicea (c. 363/364)

(Can. 11, Epitome)

(Can. 11) Presbytides, as they are called, or female presidents, are not to be appointed in the Church.

(Epitome) Widows called presidents shall not be appointed in churches.

(Can. 48)

They who are baptized must after Baptism be anointed with the heavenly chrism, and be partakers of the Kingdom of Christ.

Ecumenical Council of Constantinople I (381)

(Creed)

We acknowledge one Baptism for the remission of sins…

(Can. 3)

The Bishop of Constantinople, however, shall have the prerogative of honor after the Bishop of Rome; because Constantinople is New Rome.

Council of Rome (382)

St. Pope Damasus, Decree (382)2

Now indeed we must treat of the divine Scriptures, what the universal Catholic Church accepts and what she must avoid.

At the beginning, the order of the Old Testament. Genesis, one book; Exodus, one book; Leviticus, one book; Numbers, one book; Deuteronomy, one book; Joshua, one book; Judges, one book; Ruth, one book; Kings, four books [two books of Samuel, two books of Kings]; Chronicles, two books; 150 Psalms [Psalter], one book; three books of Solomon, Proverbs, one book; Ecclesiastes, one book; Song of Songs, one book; likewise, Wisdom, one book; Ecclesiasticus [Sirach], one book.

Likewise, the order of the prophets. Isaiah, one book; Jeremiah, one book; along with the Qinoth, that is, his Lamentations; Ezekiel, one book; Daniel, one book; Hosea, one book; Amos, one book; Micah, one book; Joel, one book; Obadiah, one book; Jonah, one book; Nahum, one book; Habakkuk, one book; Zephaniah, one book; Haggai, one book; Zechariah, one book; Malachi, one book.

Likewise, the order of the histories. Job, one book; Tobit, one book; Ezra, two books [Ezra, Nehemiah], Esther, one book; Judith, one book; of the Maccabees, two books. 71 | 72

Likewise, the order of the Scriptures of the New and eternal Testament, which the holy and Catholic [Roman] Church accepts [and venerates]. [Lists New Testament canon]

St. Pope Damasus, Decree3

After all these writings of the prophets, evangelists, and apostles which we set out above, and on which, by God’s grace, 130 | 131 the Catholic Church is founded, we think this should also be noticed: that though all the Catholic churches diffused throughout the world are but one bridal chamber of Christ, yet the holy Roman Church has been set before the rest by no conciliar decrees, but has obtained the primacy by the voice of our Lord and Savior in the gospel: “Thou art Peter and upon this rock…shall be loosed in heaven” (Matt. 16:18, 19). There is added also the society of the most blessed apostle Paul, “a chosen vessel” (Acts 9:15), who was crown on one and the same day, suffering a glorious death, with Peter in the city of Rome, under Caesar Nero; and they alike consecrated the above-named Roman church to Christ the Lord, and set it above all others in the whole world by their presence and venerable triumph.

The first see of the apostle Peter is therefore the Roman church, “not having spot or wrinkle or any such thing” (Eph. 5:27).

But the second see was consecrated at Alexandria, in the name of blessed Peter, by his disciple Mark the evangelist; and he, being directed by St. Peter into Egypt, preached the word of truth, and perfected a glorious martyrdom.

And the third see of the most blessed apostle Peter is at Antioch, which is held in honor because he lived there before he came to Rome, and there, first, the name of the new race of Christians arose.

Council of Hippo (393); Council of Carthage (397)

Can. 36/474

[It has been decided] that, in the Church, nothing should be read except the canonical writings under the name of the “divine Scriptures.” These canonical writings are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, the four books of Kings [two of Samuel, two of Kings], the two books of Chronicles, Job, the Davidic Psalter, the five books of Solomon [Proverbs, Ecclesiastes, Song of Songs, Wisdom, Sirach], the twelve books of the prophets, Isaiah, Jeremiah, Daniel, Ezekiel, Tobit, Judith, Esther, two books of Esdras [Ezra, Nehemiah], two books of Maccabees… 73 | 74

[In one codex, it is added] that the Church beyond the sea [Rome, etc.] should be consulted for the confirmation of this canon.

Council of Carthage/African Code (419)

(Can. 7, Ancient Epitome)

(Can. 7; Can. 4 of the Synod of 387 or 390) Aurelius the bishop said: If anyone had fallen into peril of death during the absence of the bishop, and had sought to reconcile himself to the divine altars, the presbyter should consult the bishop, and so reconcile the sick man at his bidding, which thing we should strengthen with healthy counsel. By all the bishops it was said: Whatever your holiness has taught us to be necessary, that is our pleasure.

(Epitome of Can. 7) A priest desiring to reconcile anyone in peril to the sacred altars must consult the bishop and do what seems good to him.

(Can. 24/27 in Greek)

[T]hat besides the Canonical Scriptures nothing be read in church under the name of divine Scripture.

But the Canonical Scriptures are as follows: Genesis. Exodus. Leviticus. Numbers. Deuteronomy. Joshua the Son of Nun. The Judges. Ruth. The Kings, four books. The Chronicles, two books. Job. The Psalter. The Five books of Solomon [Proverbs, Ecclesiastes, Song of Songs, Wisdom, Sirach]. The Twelve Books of the Prophets. Isaiah. Jeremiah. Ezekiel. Daniel. Tobit. Judith. Esther. Ezra, two books [Ezra and Nehemiah]. Maccabees, two books…

Let this be sent to our brother and fellow bishop, [St. Pope] Boniface, and to the other bishops of those parts, that they may confirm this canon, for these are the things which we have received from our fathers to be read in church.

(Can. 57/61 in Greek)

Since in the former council it was decreed, as your unanimity remembers as well as I do, that those who as children were baptized by the Donatists, and not yet being able to know the pernicious character of their error, and afterward when they had come to the use of reason, had received the knowledge of the truth, abhorred their former error, and were received, (in accordance with the ancient order) by the imposition of the hand, into the Catholic Church of God spread throughout the world…

(Can. 72, Ancient Epitome)

(Can. 72, Can. 7 of the Synod of 401) Item, it seemed good that whenever there were not found reliable witnesses who could testify that without any doubt they were baptized and when the children themselves were not, on account of their tender age, able to answer concerning the giving of the sacraments to them, all such children should be baptized without scruple, lest a hesitation should deprive them of the cleansing of the sacraments. This was urged by the Moorish Legates, our brethren, since they redeem many such from the barbarians.

(Epitome of Can. 72) It seemed good that they should be baptized about whom there was an ambiguity whether they had been baptized or no; lest they might through that doubt lose the divine ablution.

(Can. 110, Ancient Epitome)

(Can. 110, Can. 2 of the Synod of 418) Likewise it seemed good that whosoever denies that infants newly from their mother’s wombs should be baptized, or says that baptism is for remission of sins, but that they derive from Adam no original sin, which needs to be removed by the laver of regeneration, from whence the conclusion follows, that in them the form of baptism for the remission of sins, is to be understood as false and not true, let him be anathema.

For no otherwise can be understood what the Apostle says, “By one man sin is come into the world, and death through sin, and so death passed upon all men in that all have sinned” (Rom. 5:12), than the Catholic Church everywhere diffused has always understood it. For on account of this rule of faith (regulam fidei) even infants, who could have committed as yet no sin themselves, therefore are truly baptized for the remission of sins, in order that what in them is the result of generation may be cleansed by regeneration.

(Epitome of Can. 110) Whoso affirms that those newly born and baptized contract nothing from Adam’s transgression, which needs to be washed away by baptism, is to be execrated: for through one both death and sin invaded the whole world.

Ecumenical Council of Ephesus (431)

July 11 Session

(§§31, 35-36)5

(§31) Philip, presbyter and legate of the apostolic see, said: “It is doubtful to no one, rather it has been known in all ages, that the holy and most blessed Peter, the leader and head of the apostles, the pillar of the faith, and the foundation of the Catholic Church, received the keys of heaven from our Lord Jesus Christ the savior and redeemer of the human race, and was given the power to bind and unloose sin [Matt. 16:19], and that he lives and performs judgment, until now and always, through his successors. In accordance with this system, his successor and representative, our holy and most blessed pope Bishop Celestine, has sent us to this council as substitutes for his presence, a council that [was convoked] by the most Christian and most philanthropic emperors, who keep in mind and always protect the Catholic Faith, and who have protected and protect the apostolic teaching handed down to them till this day by their most pious and most philanthropic fathers and grandfathers of holy memory… 378 | 380

(§35) Arcadius, the most devout bishop and legate of the church of Rome, said: “Of necessity we shall confirm our own teaching by our own signatures, according to the proceedings in this holy council.”

(§36) The holy council said: “Since the most devout and most religious bishops and legates Arcadius and Projectus, and Philip, presbyter and legate of the apostolic see, have spoken most fittingly, it is appropriate that they fulfill their promise and confirm the proceedings by subscription…”

Ecumenical Council of Chalcedon (451)

Session 1 (October 8, 451)

(§§5, 9)6

(§5) Paschasinus, the most devout bishop and guardian of the Apostolic See, took his stand in the center together with his companions and said: “We have [at hand] instructions from the most blessed and apostolic bishop of the city of Rome, the head of all the churches, in which he has thought it right to declare that Dioscorus should not take a seat at the assembly, and that if he has the effrontery to attempt to do so, he should be expelled. This we are obliged to observe. Therefore, if it pleases your greatness, either he must leave, or we shall leave…

(§9) Lucentius the most devout bishop, representing the Apostolic See, said: “He should render an account of his judgment. Although he did not possess the role of a judge, he usurped it. He presumed to hold a council without the leave of the Apostolic See, which has never been allowed and has never been done.

Session 2 (October 10, 451)

(§23)7

After the reading of the aforesaid letter [the Tome of St. Pope Leo the Great] the most devout bishops exclaimed: “This is the faith of the fathers. This is the faith of the apostles. We all believe accordingly. We orthodox believe accordingly. Anathema to him who does not believe accordingly! Peter has uttered through Leo. The apostles taught accordingly. Leo aught piously and truly. [St.] Cyril taught accordingly. Eternal is the memory of Cyril. Leo and Cyril taught the same. 24 | 25 Leo and Cyril taught accordingly. Anathema to him who does not believe accordingly. This is the true faith. We orthodox think accordingly. This is the faith of the fathers.

Session 3 (October 13, 451)

(§94)8

Therefore the holy and most blessed pope, the head of the universal church, through us his representatives and with the assent of the holy council, endowed as he is with the dignity of Peter the Apostle, who is called the foundation of the church, the rock of faith, and the doorkeeper of the heavenly kingdom, has stripped him [Dioscorus] of episcopal dignity and excluded him from all priestly functions…

Council of Orange (529)

(Can. 18) ***

That grace is not preceded by merit. Recompense is due to good works if they are performed; but grace, to which we have no claim, precedes them, to enable them to be done.

Ecumenical Council of Constantinople II (553)

(Sentence of the Synod)

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 Mother of God, and ever Virgin Mary…

Lateran Synod (649)

Second Session, Stephen of Dora (on behalf of St. Sophronius of Jerusalem), Letter to St. Pope Martin I (October 8, 649)9

To the holy and apostolic synod convened in this renowned and elder Rome according to the grace of God and the authoritative bidding of Martin the thrice-blessed pope, who is religiously presiding over it for the sacred confirmation and vindication of the definitions and decrees of the fathers and councils of the Catholic Church, I, Stephen by the mercy of God bishop and first man in the jurisdiction subject to the archiepiscopal see of Jerusalem, present what follows. 142 | 143

Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all consolation, who, by the blessed and episcopal convening of your most holy selves, has consoled us in all our affliction, namely, that which we feel for his holy Catholic Church because of those [heretics] who oppose the word of faith…

As a result of their [heretics] troubling of the whole Catholic Church in this way—in the words of the blessed Jeremiah, “we have been put to shame, because we heard reproach against us; it has covered our face with reversal, because aliens have entered our sanctuary” (Jer. 51:51)—for this reason we the pious, all of us, have been looking everywhere, sometimes for “water for the head and fountains of tears from the eyes” (Jer. 8:23) for lamenting this pitiable catastrophe, and sometimes for “the wings of a dove” (Ps. 54:7) (in the words of the divine David) so that we might “fly away” and announce these things to the See that rules and presides over all others (I mean your sovereign and supreme See) [Rome], in quest of healing for the wound inflicted.

It has been accustomed to perform 143 | 144 this authoritatively from the first and from of old, on the basis of its apostolic and canonical authority, for the reason, evidently, that the truly great Peter, the head of the apostles, was deemed worthy not only to be entrusted, alone out of all, with “the keys of the kingdom of heaven” (Matt. 16:19) for both opening them deservedly to those who believe, and shutting them justly to those who do not believe in the gospel of grace, but also because he was the first to be entrusted with shepherding the sheep of the whole Catholic Church.

As the text runs, “Peter, do you love me? Shepherd my sheep” (John 21:16-17). And again, because he possessed more than all others, in an exceptional and unique way, firm and unshakeable faith in our Lord, [he was deemed worthy] to turn and strengthen his comrades and spiritual brethren [Luke 22:32] when they were wavering, since providentially he had been adorned by God who became incarnate for our sake with power and priestly authority over them all.

Witnessing this, Sophronius of blessed memory, who was patriarch of the holy city of Christ our God [Jerusalem] and under whom I served as a priest, not conferring at all with flesh and blood [cf. Gal. 1:16] but like your most holy self caring only for the things of Christ, hastened without delay to send my nothingness, solely over this mater, to this great and apostolic see with his own appeals, explaining both in writing and orally through me your suppliant the whole innovation of the said men, which they had committed in opposition to the orthodox faith. In addition, while still alive, he in person put up a noble resistance to those in the East, charging and adjuring them to cease from their heresy and return to the pious faith of the fathers, providing in two books six centuries of patristic citations to refute their impiety and confirm the truth; he did not, however, persuade them but excited them to calumny and wicked machinations against himself. Yet 144 | 145 he was not at all alarmed on this account, nor did he “fear where there is no fear” (Ps. 13:5), for (says the scripture) “the just man is confident like a lion” (Prov. 28:1), but, filled with godly eagerness and zeal, he took and placed me, despite my unworthiness, on holy Calvary, where, voluntarily on our behalf, the one who as God transcends us in nature, our Lord Jesus Christ deigned to be crucified in the flesh. And there he bound me with unlosable bonds, saying [quoting St. Sophronius of Jerusalem]:

“To the God who voluntarily on our behalf was crucified in this holy place you yourself will have to render an account at his glorious and dread coming, when He will judge the living and the dead, if you ignore and overlook the danger to faith in him, even though I myself, as you know, am bodily prevented from acting by the incursion of the Saracens [Arabs] as a result of our sins.

Therefore, proceed in haste from one end of the world to the other until you come to the Apostolic See, where are the foundations of the pious doctrines, and acquaint the all-sacred men there, not once or twice but many times, with everything that has with precision been mooted here. You are not to desist from vigorous exhortation and entreaty, until with apostolic wisdom they bring their judgment to a victorious conclusion and issue canonically a total refutation of the outlandish doctrines, lest, as says the Apostle, these any longer “spread like cancer” (2 Tim. 2:17), feeding on the souls of the more simple-minded.”

Wherefore, terrified and petrified at this because of the awesome judgment delivered by him on myself in this most awesome and venerable place, and then reflecting also on the episcopal dignity belonging to me by God’s leave, and on the petitions relating to the matter from almost all the God-loving bishops and Christ-loving congregations in the East, who in accord with the saints Sophronius were urging me to go with this purpose as the first men in the jurisdiction of Jerusalem, I did not, to use scriptural language, “give sleep to my eyes and slumber to my eyelids and rest to my head” (Ps. 131:4) in fulfilling this adorable command, but without any 145 | 146 delay and solely for this purpose made the journey hither.

Since then it is now the third time that I have arrived at your apostolic feet, entreating and beseeching what he and all of them have readily implored, namely, succor for the endangered faith of Christians.

On discovering that I had acted in this way, my opponents piled no slight afflictions on me, sending instructions about me through places and regions that I should be apprehended and sent to them in irons, as is known to all. But the Lord came to my assistance and rescued my life from those in pursuit of it.

Therefore, as I pursued the goal and aimed at the prize [Phil. 3:14] of your Apostolic See, God did not overlook the petition of his servants presented with tears, but stirred up to no small degree the then apostolic high priests to warn ad adjure the men aforesaid, even if in the event they had no success in pacifying them. He also stirred up the one who is now the sacred president, our master Martin, the thrice-blessed Pope, whom he will guard for his churches safe and sound, with a long life, “expounding correctly the word of truth” (2 Tim. 2:15), so as incomparably and surpassingly to be “zealous with zeal for God” (2 Cor. 11:2); and to gather all of you most sacred high priests to himself for the rejection of outlandish doctrines and the preservation of those of the fathers of the Church.

I too exhort and beseech you to complete the work of grace for which God has summoned you through him, so that (as the scripture says) “you may remove the evil one from among you” (1 Cor. 5:13); for the divine Apostle, writing to you Romans, exhorts you “to observe those who create scandals and divisions in opposition to the teaching you learnt and to shun them, for such people do not serve our Lord Jesus Christ but their own bellies, and by specious and fair words deceive the hearts of the innocent” (Rom. 16:17-18) [End of quote of St. Sophronius of Jerusalem]… 146 | 148

This fact [about troubles in the East] I communicated earlier to the Apostolic See, namely to the sainted Pope Theodore; he by an apostolic letter appointed me his representative, despite my unworthiness, and by an all-sacred instruction bade me, apart from conducting other ecclesiastical business, to carry out a canonical deposition of the bishops ordained in this way, if they proved incorrigible. This indeed I did, particularly in view of the fact that of their own accord they had deserted the truth for error; in accordance with his injunction I only approved those who submitted a declaration of repentance and professed in writing that they had always held, embraced, and preached the pious doctrines of the holy fathers and councils. These declarations I have no brought and presented to the thrice-blessed Pope Martin, who is presiding most sacredly over your 148 | 149 holinesses [the bishops at the synod], because some have been justly approved and other condemned, for the protection of the Catholic Church.

Second Session, Greek Monks, Letter to St. Pope Martin I (October 8, 649)10

To God’s holy and apostolic synod convened in concord and harmony by the favor and grace and inseparable communion of the all-holy Spirit in this renowned and elder Rome for the sacred confirmation and restoration of the pious and unimpeachable faith of us Christians, according to the sacred bidding and injunction of the one [the Pope] who by divine decree is the president and primate of you and of all, the priest of priests, and father of fathers, our master Martin, the thrice-blessed pope, we, the assembly of the Greek hegumens and monks who reside here [Rome] as servants of your holinesses, present the information that follows…

We must of necessity, 151 | 152 O most blessed one, in all our resolutions choose the most holy faith of our God and Savior Jesus Christ before the world that is drawing to an end, life that is perishing, and even our own lives.

Accordingly, in common, when we were residing in the land of Africa, we—and not only ourselves but also (in unison) every region and city, or rather the communities of priests and congregations of the faith residing in each—besought this Apostolic and sovereign See not to overlook the subjecting of the orthodox faith to innovation and the open rejection of the holy council at Chalcedon—this is to say, the rejection of all the holy and illustrious fathers by Sergius, Pyrrhus, and Paul, the primates of the imperial city [Constantinople], and also by Cyrus, then bishop of the city of Alexandria…

[W]e who are now present beg, entreat, and beseech all you most holy fathers and the Apostolic and sovereign See not to overlook the petitions of Christians over so many years and from all quarters addressed equally to God and to your most holy selves, nor the pleas presented with tears on this matter by our humble selves, whether present or absent, but canonically and in council to vindicate the most holy faith that is under attack from the aforesaid men, and (after God) to keep it safe for all, uncontaminated by innovation and resplendent as before with pious 152 | 153 teaching for the benefit of orthodox priests, laymen, and monks throughout the world, since the hearts of all rely on you (after God), knowing that under Christ you are the supreme head of the churches…Together with them the same anathema should in justice be imposed on the Typos [of Paul of Constantinople, against Pope Theodore I] that has been issued against the orthodox faith by usurpation, without the knowledge or approval of our most pious emperor, but as the importunate teaching and instruction of Paul, who had been deposed by the predecessor of your all-holiness, we mean Theodore the sainted Pope of your Apostolic See… 153 | 154

It must be clearly known to your most holy selves that, if anything at all were to be defined by your beatitude contrary to this (we say) our pious petition on behalf of piety—of which perish the thought, and we do not in the least believe it, since it would be harmful to the integrity of the faith—we would stand before the event wholly free and innocent.

Because of this, for the most complete edification and assurance of our insignificance, we beseech your holinesses that your present proceedings and pronouncements on behalf of the orthodox faith be translated with total precision and in every detail into Greek, so that, taking cognizance of these things with full knowledge, we may offer our assent in these matters to you most blessed ones, adhering inviolably to what you define correctly according to the sacred teaching and tradition of the holy fathers and councils (as has already been said) for the sake of a pure confession and faith in him, our Lord and God.

Second Session, Sergius, Primate of Cyprus, Letter to Pope Theodore I (October 8, 649)11

Theophylact, primicerius of the notaries of the Apostolic See, said:

I informed your all-sacred holiness [St. Pope Martin I] of something that you yourself are well aware, since with great solicitude according to God you bear and possess an intelligently alert memory of everything most essential, that in your apostolic archive there are lying, kept in all security, many appeals from those in past times who, on the subject of the innovation that has lately been concocted by Cyrus and Sergius and their associates, besought your sovereign and Apostolic See to condemn and anathematize it canonically…

[Quoting the appeal of Sergius, Primate of Cyprus to Pope Theodore I] To my most holy and most blessed master, appointed by 157 | 158 God, father of fathers, archbishop and ecumenical patriarch Lord [Pope] Theodore, Sergius, the most insignificant bishop, sends greetings in the Lord.

Christ our God founded your apostolic see, O sacred head, as a divinely fixed and immovable support and conspicuous inscription of the faith. For you, as the divine Word truly declared without deceit, are Peter, and on your foundation the pillars of the church are fixed; to you he committed the keys of the heavens and decreed that you are to bind and loose with authority on earth and in heaven [Matt. 16:18-19]. You have been made the destroyer of profane heresies, as the leader and teacher of the orthodox and unimpeachable faith. Therefore, my father, do not overlook the faith of our fathers, tempest-tossed, assailed and endangered by the winds of heresy; dissolve the mist of the demented by the light of your knowledge of God, O all-holy one, obliterate the blasphemies and the raging of the heretical teachers, newly sprouted and spouting novelties. For nothing is lacking to your orthodox and apostolic ordinances and traditions, such that the faith should receive some addition from us.

For we, being guided by God, and as the associates and colleagues of the holy apostles, have held and professed them from the first, indeed from the very cradle, proclaiming and affirming to all in the words of the holy and God-bearing [St.] Pope Leo [from his Tome], “Each form operates in communion with the other.” With this all the God-bearing and all-holy fathers speak in accord, and it has been followed by us the most insignificant servants and disciples.

Therefore we do not tolerate the verbosity and adverse arguments of our opponents, for we are ready to undergo martyrdom in defense of the orthodox faith, with the support of the prayers of your most holy self. And if they were to choose to condemn the soul-destroying doctrines newly proposed in the fortunate [city of Constantinople] (that is to say, for the destruction of the beliefs and profession of the holy fathers and of the supremely glorious and renowned Pope Leo), doctrines to which our own beliefs will not cease to be contrary, things would be well, the peace dear to God would be bestowed on the churches, every division in the churches abolished, and the 158 | 159 schisms healed, with a restoration of unity. But since they do not follow you apostolic fathers [bishops who would confer with Pope Theodore in council], taught by God, we anathematize them both in writing and orally. For it is neither godly nor right, indeed it is not, when the plague of heresy is present and blasphemous anathemas have been composed, to engage in a battle of words…

In brief, therefore, most holy ones, what we say is this: let there be condemned the writings that seek to refute and condemn the God-bearing fathers, the all-holy Pope Leo, and you who speak of God. Since at your command, our masters and divinely inspired fathers, we too, as has already been said, strike them with anathemas, let us then initiate proposals and contests on the matters they are examining, since we are filled with hope by your support, which is both taught and inspired by God, since we shall not be timorous or “craven with fear where there is no fear” (Ps. 13:5), when the subject is God and the orthodox faith…For such were also the convictions of our divine Arcadius [Sergius’s predecessor as primate of Cyprus], now among the saints, heeding your orthodox teaching, whose steps we pray to follow with all our strength, concurring with your orthodox and divinely inspired teaching, our most holy masters and fathers; for we shall endure no longer those who scatter tares and stumbling blocks [Matt. 13:25, 18:7], so to speak, throughout the world. These are the beliefs of our sacred synod, which approves and embraces the Tomes of the all-holy and God-bearing Leo, confirms it as a salvific anchor of orthodoxy, exults in the doctrines of your knowledge of God, while falsifying nothing at all, and prays to depart to the Lord and stand before his dread tribunal with this orthodox profession.

May God, the Creator of all things, protect through a long life our 159 | 160 all-holy master for the support of his holy churches and the orthodox faith, the good shepherd who offers his life for his spiritual sheep and drives away the ravenous wolves with his pastoral staff [John 10:11-12]. To all those privileged to serve my all-holy master, honored by God, I and those with me send abundant greetings in the Lord.

Father of fathers, honored by God, pray that I may enjoy good health and be well-pleasing to the Lord [End of quote of Sergius, Primate of Cyprus]…

[Maurus, Bishop of Cesena, a priest from Ravenna, speaking on behalf of another Maurus, Bishop of Ravenna] Therefore it is fitting that this appeal be inserted in our minutes to expose the embattled heresy, and that we do not overlook the plaints, written and oral, addressed on this matter to the Apostolic See, but that 160 | 161 with all probity we duly bring about a total removal of the contrary speech of “chaff” by means of the “flail” [Matt. 3:12] of a canonical examination, on the basis of the nourishing and mature doctrine of the Catholic Church, which strengthens the heart of man through participation in the teaching of the fathers.

Second Session, Three African Synods, Letter to Pope Theodore I (645-46) (October 8, 649)12

To the most blessed lord and elevated apostolic eminence, the holy father of fathers Theodore, Pope and Supreme Pontiff of all the bishops, [from] Columbus, bishop of the first see of the synod of Numidia, and Stephen, bishop of the first see of the synod of Byzacena, and Reparatus, bishop of the first see of the synod of Mauretania, and all the bishops of the said three synods of the region of Africa.

That there is in the Apostolic See a great and inexhaustible spring pouring forth abundantly for all Christians, from which flow forth rivulets that generously water the entire Christian world, no one can dispute. In honor of the most blessed Peter, [included in the Greek version: O father of fathers], the decrees of the fathers decreed for it unique and total reverence, in the investigation of the 161 | 162 affairs of God that need a full and careful examination, and most justly, since these need to be examined by the apostolic crown of the bishops, whose concern from of old has been both to condemn evil and approve what is worthy of praise. For it has been laid down in ancient regulations that nothing, even if raised in remote and far distant provinces, should first be treated or accepted until it had been brought to the notice of your bountiful See, so that the sentence pronounced might be confirmed by her just authority, and the other churches might taken from there, as from their native source, the origin of their preaching, and there might abide through the various regions of the whole world, unsullied in their purity, the mysteries of the saving faith.

Therefore we pay to your apostolic eminence our must humble respects, which we offer with tears, since we cannot hold back our heartfelt groans.

Some time ago a detestable concoction of novelty in the city of Constantinople was relayed to us by report; we have until now remained silent, because we presumed that it had been severely condemned by the judgment of your Apostolic See.

But when we learnt that it was steadily growing stronger, and read the petition of our brother Pyrrhus, lately our fellow bishop in the same city of Constantinople, which was presented to your venerable see, we sent an appeal, such as necessity required, to our brother Paul, who now occupies the church of the city of Constantinople, beseeching him with many tears to repel from himself and the whole church over which he presides the aforesaid concoction of novelty… 162 | 163 But the divine law contains many lessons which may pour forth as our little streams from the abundant spring of your eminence.

But since our province of Africa has been mentioned as an object of a certain suspicion by malevolent men in the aforesaid imperial city, we have sent to your beatitude, dear to God, the said appeal to our aforesaid brother Paul, bishop of Constantinople. We humbly request you to forward it through the apocrisiarii of your most sacred See, so that we may happily learn if our aforesaid brother has turned from the wicked fabrication of novelty back to the pure preaching of the orthodox faith. But if he is dissembling, the authority of your bountiful see will reflect, with salutary deliberation according to the ordinances of the fathers, how to separate this unhealthy wound from the healthy body, so that, through the careful removal of the infection of the raging disease, the unaffected part may survive, and the flock, pure once more, may be cleansed by the spiritual knife of your eminence from this plague of evil… 163 | 164

[St. Pope Martin I responding to the letter] Martin, the most holy and most blessed Pope of God’s holy, Catholic, and Apostolic Church of Rome, said:

The appeal from the God-beloved bishops of Africa that has now been read is known to be general and universal, since coming from each of the ecclesiastical hierarchies established there according to God…all of whom agree in censuring the outlandish innovation and 164 | 165 entreat our Apostolic and sovereign See to rise up and condemn it…

Since, therefore, in this appeal of theirs they made mention of the other appeals of which they sent copies to our Apostolic See…there should also be brought and read to the holy synod here present copies of the two appeals just mentioned, in which the said devout bishops of the region of Africa displayed, as is fitting, both the zeal and the purity of their faith.

Council of Trullo/Quinisext (692)

Can. 31, Epitome ***

(Can. 31) Since it has come to our knowledge that in the region of Armenia they offer wine only on the Holy Table, those who celebrate the unbloody sacrifice not mixing water with it, adducing, as authority thereof, John Chrysostom, a doctor of the Church, who says in his interpretation of the Gospel according to St. Matthew:

“And wherefore did he not drink water after he was risen again, but wine? To pluck up by the roots another wicked heresy. For since there are certain who use water in the Mysteries to shew that both when he delivered the mysteries he had given wine and that when he had risen and was setting before them a mere meal without mysteries, he used wine, ‘of the fruit,’ saith he, ‘of the vine.’ But a vine produces wine, not water.”

And from this they think the doctor overthrows the admixture of water in the holy sacrifice. Now, lest on the point from this time forward they be held in ignorance, we open out the orthodox opinion of the Father. For since there was an ancient and wicked heresy of the Hydroparastatae (i.e., of those who offered water), who instead of wine used water in their sacrifice, this divine, confuting the detestable teaching of such a heresy, and showing that it is directly opposed to Apostolic tradition, asserted that which has just been quoted. For to his own church, where the pastoral administration had been given him, he ordered that water mixed with wine should be used at the unbloody sacrifice, so as to show forth the mingling of the blood and water which for the life of the whole world and for the redemption of its sins, was poured forth from the precious side of Christ our Redeemer; and moreover in every church where spiritual light has shined this divinely given order is observed.

For also James, the brother, according to the flesh, of Christ our God, to whom the throne of the church of Jerusalem first was entrusted, and Basil, the Archbishop of the Church of Caesarea, whose glory has spread through all the world, when they delivered to us directions for the mystical sacrifice in writing, declared that the holy chalice is consecrated in the Divine Liturgy with water and wine. And the holy Fathers who assembled at Carthage provided in these express terms: “That in the holy Mysteries nothing besides the body and blood of the Lord be offered, as the Lord himself laid down, that is bread and wine mixed with water.” Therefore if any bishop or presbyter shall not perform the holy action according to what has been handed down by the Apostles, and shall not offer the sacrifice with wine mixed with water, let him be deposed, as imperfectly showing forth the mystery and innovating on the things which have been handed down.

(Ancient Epitome) Chrysostom, when overthrowing the heresy of the Hydroparastatae, says: “When the Lord suffered and rose again he used wine.” The Armenians, laying hold on this, offer wine alone, not understanding that Chrysostom himself, and Basil, and James used wine mixed with water; and left the tradition that we should so make the offering. If, therefore, anyone shall offer wine alone, or water alone, and not the mixed [chalice] let him be deposed.

Can. 91, Epitome

(Can. 91) Those who give drugs for procuring abortion, and those who receive poisons to kill the fetus, are subjected to the penalty of murder.

(Ancient Epitome) Those who give drugs for procuring abortion, and those who receive poisons to kill the fetus, are subjected to the penalty of murder.

Footnotes

  1. Jimmy Akins, The Fathers Know Best: Your Essential Guide to the Teachings of the Early Church (San Diego: Catholic Answers Press, 2010), 316. ↩︎
  2. DS, 179-80; Heinrich Denzinger, Peter Hünermann, ed., Robert Fastiggi and Anne Englund Nash, eds., Heinrich Denzinger: Compendium of Creeds, Definitions, and Declarations on Matters of Faith and Morals, 43rd ed. (San Francisco: Ignatius Press, 2012), 71-72. ↩︎
  3. ↩︎
  4. DS, 186; Heinrich Denzinger, Peter Hünermann, ed., Robert Fastiggi and Anne Englund Nash, eds., Heinrich Denzinger: Compendium of Creeds, Definitions, and Declarations on Matters of Faith and Morals, 43rd ed. (San Francisco: Ignatius Press, 2012), 73, 74. ↩︎
  5. Richard Price, trans., Translated Texts for Historians, Vol. 72: The Council of Ephesus of 431, Documents and Proceedings (Liverpool: Liverpool University Press, 2022), 378, 380. ↩︎
  6. Richard Price and Michael Gaddis, trans., Translated Texts for Historians, Vol. 45: The Acts of the Council of Chalcedon, Vol. 1 (Liverpool: Liverpool University Press, 2007), 129. ↩︎
  7. Richard Price and Michael Gaddis, trans., Translated Texts for Historians, Vol. 45: The Acts of the Council of Chalcedon, Vol. 2 (Liverpool: Liverpool University Press, 2007), 24-25. ↩︎
  8. Richard Price and Michael Gaddis, trans., Translated Texts for Historians, Vol. 45: The Acts of the Council of Chalcedon, Vol. 2 (Liverpool: Liverpool University Press, 2007), 70. ↩︎
  9. Richard Price,  trans., Translated Texts for Historians, Vol. 61: The Acts of the Lateran Synod of 649 (Liverpool: Liverpool University Press, 2016), 142-46, 148-49. ↩︎
  10. Richard Price,  trans., Translated Texts for Historians, Vol. 61: The Acts of the Lateran Synod of 649 (Liverpool: Liverpool University Press, 2016), 151-53, 154. ↩︎
  11. Richard Price,  trans., Translated Texts for Historians, Vol. 61: The Acts of the Lateran Synod of 649 (Liverpool: Liverpool University Press, 2016), 157-61. ↩︎
  12. Richard Price,  trans., Translated Texts for Historians, Vol. 61: The Acts of the Lateran Synod of 649 (Liverpool: Liverpool University Press, 2016), 161-65. ↩︎
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Inside this article
  1. Seventh Council of Carthage Under St. Cyprian (256)
  2. Council of Elvira (c. 300)
  3. Council of Ancrya (314)
  4. Ecumenical Council of Nicaea (325)
  5. Council of Gangra (c. 340-341)
  6. Council of Sardica (342-43)
  7. Council of Laodicea (c. 363/364)
  8. Ecumenical Council of Constantinople I (381)
  9. Council of Rome (382)
  10. Council of Hippo (393); Council of Carthage (397)
  11. Council of Carthage/African Code (419)
  12. Ecumenical Council of Ephesus (431)
  13. Ecumenical Council of Chalcedon (451)
  14. Council of Orange (529)
  15. Ecumenical Council of Constantinople II (553)
  16. Lateran Synod (649)
  17. Council of Trullo/Quinisext (692)
  18. Footnotes
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