The Council’s Address to the Emperor

This address begins with many compliments to the emperor, especially for his zeal for the true faith. [a] But because Satan, the adversary, allows no rest, he has raised up the very ministers of Christ against him, as though armed and carrying weapons, and so on. The various heretics are then named, and the address sets out how they were condemned by the five earlier councils.

Things being so, it was necessary for your majesty, beloved of Christ, to gather together this all-holy and numerous assembly. Editor’s note: A passage is left out here.

After that, inspired by the Holy Spirit, all of us agreeing and consenting together, we gave our approval to the doctrinal letter of our most blessed and exalted pope, Agatho, which he sent to your mightiness, and we agreed as well to the suggestion of the holy synod of one hundred and twenty-five fathers held under him. We teach that one of the Holy Trinity, our Lord Jesus Christ, was made flesh, and must be celebrated in two perfect natures, without division and without confusion. For as the Word, he is of one substance with God his Father and eternal with him; but as taking flesh from the immaculate Virgin Mary, the Mother of God, he is perfect man, of one substance with us and made in time. We declare, therefore, that he is perfect in Godhead, and that the same is likewise perfect in manhood, according to the original tradition of the fathers and the divine definition of Chalcedon. [b]

And as we recognize two natures, so also we recognize two natural wills and two natural operations. For we dare not say that either of the natures that are in Christ in his incarnation is without a will and an operation; for if we took away the properties of those natures, we would take away as well the natures whose properties they are. Nor do we deny the natural will of his humanity, or its natural operation; for then we would also deny what is the chief thing in the divine plan for our salvation, and we would attribute sufferings to the Godhead. This is what they were attempting who have recently brought in the detestable novelty that in him there is only one will and one operation, renewing the malice of Arius, Apollinaris, Eutyches and Severus. For if we should say that the human nature of our Lord is without will and operation, how could we safely affirm his perfect humanity? For nothing else makes up the wholeness of human nature but the essential will, through which the power of free will is marked out in us; and the same is true of the substantial operation. For how can we call him perfect in humanity if he in no way suffered and acted as a man? For just as the union of two natures preserves for us one subsistence without confusion and without division, so this one subsistence, showing itself in two natures, shows as its own the things that belong to each. [c]

Therefore we declare that in him there are two natural wills and two natural operations, working in common and without division. But we cast out of the church, and rightly subject to anathema, all needless novelties together with their inventors: namely, Theodore of Pharan; Sergius and Paul, Pyrrhus, and Peter, who were archbishops of Constantinople; also Cyrus, who held the priesthood of Alexandria; and with them Honorius, who was the ruler of Rome, since he followed them in these things. Besides these, with the best of reasons we anathematize and depose Macarius, who was bishop of Antioch, and his disciple Stephen (or rather, we should say, his master), who tried to defend the impiety of their predecessors. In short, they stirred up the whole world, and by their pestilent letters and their deceitful instructions they laid waste multitudes in every direction. Likewise also that old man Polychronius, with the mind of a child, who promised he would raise the dead, and who, when they did not rise, was laughed at; and all who have taught, or do teach, or will presume to teach, one will and one operation in the incarnate Christ. Editor’s note: Some words are left out here. But the highest prince of the apostles fought with us. For we had on our side his imitator and the successor in his see, who had also set forth in his letter the mystery of the divine word. For the ancient city of Rome handed you a confession of divine character, and a document from the lands of the setting sun brought up the day of doctrines and showed the darkness for what it was. And Peter spoke through Agatho; and you, O sovereign King, according to the divine decree, together with the Almighty who shares your throne, gave judgment. [d] Editor’s note: A passage is left out here.

But, O kind and justice-loving lord, in return do this favor for him who has given you your power. As a seal on what we have defined, give your imperial ratification in writing, and so confirm it with the customary pious edicts and constitutions, so that no one may contradict what has been done or raise any new question. For be assured, O serene majesty, that we have falsified nothing defined by the ecumenical councils and by the approved fathers, but have confirmed it. And now we all cry out with one mind and one voice, “O God, save the King!” and so on. Then follow many compliments to the emperor and prayers for his preservation.