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Postby d9popov » Fri 2 March 2018 2:00 am



We have received from the Church of God, that upon this day we owe yearly thanksgiving to God along with an exposition of the dogmas of piety and the overturning of the impieties of evil. Following therefore the sayings of the prophets, honoring the exhortations of the apostles, and being instructed by the histories of the Gospels, we celebrate this day of consecration. For Isaiah says: “Be consecrated to God, ye islands,” intimating the churches from the nations. The churches being not simply the edifices and the embellishments of the temples, but rather the congregation of the pious, therein and those who there serve the Divinity with hymns and doxologies. The Apostle advises the same thing, exhorting us, “to walk in newness of life” and that the “new creation in Christ” be renewed. So too, the oracles of the Lord prophesied our condition. “The consecration,” they say, “was in Jerusalem, and it was winter”; that is, either a spiritual winter because of the storms of bloody murder and tumult which the nation of the Jews raised against our common Savior, or that winter which troubles the bodily senses by making the air colder. For indeed, there came upon us a winter, not an ordinary one, but one of truly great evil, brimming over with harshness; but there blossomed forth the first season, the spring of God’s grace, in which we have come together to give thanks for the harvest of good things, or as we would say from the Psalms, “Summer and spring hast Thou fashioned, be mindful of this Thy creation.” For verily, those enemies who reproached the Lord and utterly dishonored His holy venerate in the holy icons, were both arrogant and high-minded in impieties, and were cast down by the God of marvels, and He leveled to the ground their insolent apostasy.

Nor did He overlook the voice of those crying to Him: “Remember, O Lord, the reproach of Thy servant which I have endured in my bosom from many nations; wherewith Thine enemies have reproached, O Lord, wherewith they have reproached the recompense of Thy Christ.” The recompense of Christ is those who have been purchased by His death and who have believed in Him, both by the preaching of the word and by the representation in icons, whereby the redeemed know the great work of His Economy, both the Cross and all His sufferings, and miracles both before the Cross and after it; from which the imitation of His sufferings passes over unto the apostles and thence to the martyrs, and descending from them to the confessors and ascetics. This reproach wherewith the enemies of the Lord reproached, where with they reproached the recompense of His Christ, was remembered by God, Who was besought by His own compassion, and Who yielded to the prayers of His Mother, and moreover His apostles and all His saints who, with Him, were rendered of no account by the insolent defamation of the holy icons, so that even as the saints suffered in the flesh, so might they, as it were, suffer with Him the insults directed against the holy icons. God then wrought later that which had been counseled today, and He subsequently brought about that which He had previously performed; previously, because after many years during which the holy icons were spurned and dishonored, He re-established true piety. But now, for a second time, after a short thirty years of harassment, He has delivered us unworthy ones from adversity, redeeming us from those who afflicted us, and establishing the free proclamation of piety, the steadfastness of the veneration of icons, and this Festival which brings all of us salvation. For in the icons we see the sufferings of our Master for us — the Cross, the grave, Hades slain and pillaged — the contests of the martyrs, the crowns, that very salvation which our First Prize-giver and Contest-master and Crown-bearer wrought in the midst of the earth. This festival we celebrate today; we rejoice together and are glad with prayers and supplicatory processions, and we cry out with psalms and hymns:

Who is as great a God as our God? You are our God, who alone does great wonders.

For Thou didst put to scorn those who slighted Thy Glory, and didst show forth as cowards and fugitives those who were audacious and impudent against the icons.

But thanksgiving unto God and the Master’s trophy of victory against the adversaries is proper here; as for the contests and struggles against the iconoclasts, another discourse written more fully will declare them. Therefore, as a kind of rest after the desert sojourn, on the journey to reach the noetic Jerusalem, and not only in imitation of Moses, but also in obedience to the Divine Command, we considered it right as well as obligatory to inscribe on the hearts of our brethren, as on a pillar constructed of large fitted stones smoothed for the reception of inscriptions, both the blessings which are due to those who keep the law, and also the curses under which transgressors put themselves. Wherefore we say thus:

To them who confess with word, mouth, heart, and mind, and with both writing and icons the incarnate advent of God the Word,

Eternal Memory (3)

To them who acknowledge in Christ one Hypostasis, with different essences, and attribute to the one Hypostasis both the created and uncreated, the visible and invisible, the passible and impassible, the circumscribable and uncircumscribable; and then who apply on the one hand, to the Divine essence uncreatedness and the like, and, on the other hand, acknowledge with word and icons that the human nature has the other attributes accompanying circumscription,

Eternal Memory (3)

To them who believe and preach, that is proclaim, doctrines by means of writings and deeds by means of forms, and link them in a single proclamation, whereby the truth is affirmed in word and icon,

Eternal Memory (3)

To them who with words sanctify their lips, and their hearers by means of those words, and who both know and preach that the eyes of the beholders are similarly sanctified through them, the mind is lifted to God-knowledge, as well as by the divine temples also, the sacred vessels, and the other precious ornaments,

Eternal Memory (3)

To them who understand that the rod and the tablets, the ark and the lampstand, and the table and the censer, from aforetime depicted and prefigured the All-Holy Virgin Mary, the Theotokos, and that these things prefigured her and not that she became these things; for she was born a maiden and remained a virgin after giving birth to God, and that for this reason she is represented as a maiden in the icons rather than obscurely depicted by types,

Eternal Memory (3)

To them who know and accept and believe concerning those things which the choir of the prophets saw, and narrated, that the Divinity Himself formed and imprinted these prophetic visions, and to those who hold fast by the venerable icons, and that hold fast both the written and unwritten tradition which extends from the apostles to the fathers, and who for this cause depict and honor holy things in icons,

Eternal Memory (3)

To them who understand Moses saying, “Take heed to yourselves, that in the day when the Lord God spoke in Horeb on the mountain, ye heard the sound of words, but ye saw no likeness” and who know to answer correctly that if we saw anything, truly did we see it, as the son of thunder has taught us, “that which was from the beginning, which we have heard, which we have seen with our eyes, and which our hands have touched, concerning the Word of life, to these things do we bear witness”; and again as the other disciples of the Word say, “that we both ate with Him and drank with Him, not only before the Passion, but even after the Passion and Resurrection”; to those therefore, who have been strengthened by God to distinguish between the commandment in the Law and the teaching which came with Grace, and between that which was invisible in the former, but both visible and tangible in the latter, and who for this cause depict and venerate in icons these visible and tangible realities,

Eternal Memory (3)

As the prophets have seen, as the apostles have taught, as the Church has received, as the teachers have set forth in dogmas, as the whole world has understood, as Grace has shone forth, as the truth was demonstrated, as falsehood was banished, as wisdom was emboldened, as Christ has awarded; thus do we believe, thus we speak, thus we preach Christ our true God and His saints, honoring them in words, in writings, in thoughts, in sacrifices, in temples, and in icons, worshipping and respecting the One as God and Master, and honoring the others, and apportioning relative venerate to them, because of our common Master for they are His genuine servants,

This is the Faith of the apostles, this is the Faith of the fathers, this is the Faith of the Orthodox, this Faith hath established the whole world.


To Germanus, Tarasius, Nicephorus, and Methodius who are truly high priests of God and champions and teachers of Orthodoxy,

Eternal Memory (3)

To Ignatius, Photius, Stephen, Anthony, and Nicholas the most holy and Orthodox patriarchs,

Eternal Memory (3)

All that was written or spoken against the holy Patriarchs Germanus, Tarasius, Nicephorus, and Methodius, Ignatius, Photius, Nicephorus, Anthony and Nicholas,

Anathema (3)

All that was innovated and enacted, or that after this shall be enacted, outside of Church tradition and the teaching and institution of the holy and ever-memorable fathers,

Anathema (3)

To Stephen the New, the righteous martyr and confessor,

Eternal Memory (3)

To Euthymius, Theophilus, Emilianus, the ever-memorable confessors and archbishops,

Eternal Memory (3)

To Theophylact, Peter, Michael, and Joseph, the blessed metropolitans,

Eternal Memory (3)

To John, Nicholas, and George, the thrice-glorious confessors and archbishops, and all the bishops who were of one mind with them,

Eternal Memory (3)

To Theodore, the all-righteous abbot of Studium,

Eternal Memory (3)

To Isaakios the wonderworker, the confessors Theodore and Theophanes the Branded, and Joannicius the most prophetic,

Eternal Memory (3)

To Hilarion, the most righteous archimandrite and abbot of the Monastery of the Dalmatians,

Eternal Memory (3)

To Symeon the most righteous stylite,

Eternal Memory (3)

To Theophanes the most righteous abbot of the Monastery of the Great Field,

Eternal Memory (3)

These acclamations, like blessings of fathers, are inherited by us, their sons, who zealously emulate their piety; but likewise do the curses seize upon those parricides and disdainers of the Master’s commandments. Wherefore, we in unison, since we constitute the plenitude of piety, lay upon the impious the curse which they have put upon themselves.

To them who in words accept the Economy of the Incarnation of the Word of God, but will not tolerate its representation by icons, and thus in word they make a pretense of accepting, but in fact deny our salvation,

Anathema (3)

To them who because of a mistaken adherence to the term uncircumscribed, wish not to depict in icons Christ, our True God, Who like us partook of flesh and blood, and thus show themselves to be Docetists,

Anathema (1)

To them who accept the visions of the prophets, albeit unwillingly, but who do not — O wonder! — accept the images seen by the prophets even before the Incarnation of the Word, but vainly say that the intangible and unseeable essence was seen by the prophets, or even concede that these truly were revealed to the prophets as images and types and forms, but still cannot endure to depict in icons the Word become man and His sufferings for our sake,

Anathema (1)

To them who hear the Lord Who said that “If ye believed in Moses, ye would have believed in me” and who understand the saying of Moses, “The Lord our God will raise up for you a prophet like unto me,” but who, on the one hand, say that they accept the Prophet, yet on the other hand, do not permit the depiction in icons of the grace of the Prophet and our universal salvation such as He was seen, as He mingled with mankind, and worked many healings of passions and diseases, and such as He was crucified, was buried, and arose, in short, all that He both suffered and wrought for us; to those, therefore, who cannot endure to gaze upon these universal and saving deeds in icons, neither honor nor venerate them,

Anathema (3)

To them who persist in the heresy of denying icons, or rather the apostasy of denying Christ, and are not counseled by the Mosaic law to be led to their salvation, nor are they convinced to return to piety by the apostolic teachings, nor are they induced by patristic exhortations and explanations to abandon their deception, nor are they persuaded by the agreement of the Churches of God throughout the whole world, but once for all have joined themselves to the portion of the Jews and Greeks; for those things wherewith the latter directly blaspheme the prototype, the former likewise have not blushed to insult in His icon Him that is depicted therein; therefore, to them who are incorrigibly possessed by this deception, and have their ears covered towards every Divine word and spiritual teaching, as already being putrified members, and having cut themselves off from the common body of the Church,

Anathema (3)

To Anastasius, Constantine, and Nicetas, who, being unhallowed guides to perdition, were the originators of heresies during the reign of the Isaurians,

Anathema (3)

To Theodotus, Anthony, and John, mutual instigators of evils who succeeded each other in their impiety,

Anathema (3)

To Paul, who turned back into a Saul, and to Theodore, surnamed Gastes, and to Stephan Molytes, and furthermore to Theodore Crithinus and Leon Laludius, and. to whomever shares the like impiety with the aforementioned, whatever his rank might be, in the clergy or in some office or in whatever occupation he pursues; to all such who continue in their impiety,

Anathema (3)

To Gerontius, who, having his origins in Lampe but vomiting forth in Crete the venom of his loathsome heresy, called himself the anointed one for the overturning — fie! — of the saving Economy of Christ, and to his perverted doctrines and writings and to those who agree with him,

Anathema (3)


To them who attempt by whatever means to introduce a new controversy or teaching into the ineffable Economy of our Incarnate Savior and God, and who seek to penetrate the way wherein God the Word was united to the human substance and for what reason He deified the flesh He assumed, and who, by using dialectical terminology of nature and adoption, try to dispute about the transcendent innovation of His divine and human natures,

Anathema (3)

To them who profess piety yet shamelessly, or rather impiously, introduce into the Orthodox and Catholic Church the ungodly doctrines of the Greeks concerning the souls of men, heaven and earth, and the rest of creation,

Anathema (3)

To them who prefer the foolish so-called wisdom of the secular philosophers and follow its proponents, and who accept the metempsychosis of human souls or that, like the brute animals, the soul is utterly destroyed and departs into nothingness, and who thus deny the resurrection, judgment, and the final recompense for the deeds committed during life,

Anathema (3)

To them who dogmatize that matter and the Ideas are without beginning or are co-eternal with God, the Creator of all, and that heaven and earth and the other created things are everlasting, unoriginate, and immutable, thus legislating contrary to Him Who said: “Heaven and earth shall pass away, but my words will not pass away”; to them who thus speak vain and earthly things drawing down the Divine curse upon their own heads,

Anathema (3)

To them who maintain that although the wise men of the Greeks and the foremost of the heresiarchs were put under anathema by the Seven Holy and Catholic Councils and by all the fathers that shone forth in Orthodoxy as ones alien to the Catholic Church because of the adulterations and loathsome superabundance of error in their teachings, yet they are exceedingly more excellent, both here and in the future judgment, than those pious and orthodox men who, by human passion or by ignorance, have committed some offense,

Anathema (3)

To them who do not accept with a pure and simple faith and with all their soul and heart the extraordinary miracles of our Savior and God and of the holy Theotokos who without stain gave birth to Him, and of the other saints, but who attempt by sophistic demonstration and words to traduce them as being impossible, or to misinterpret them according to their own way of thinking, and to present them according to their own opinion,

Anathema (3)

To them who undertake Greek studies not only for purposes of education but also follow after their vain opinions, and are so thoroughly convinced of their truth and validity that they shamelessly introduce them and teach them to others, sometimes secretly and sometimes openly,

Anathema (3)

To them who of themselves refashion creation by means of mythical fabrications and accept the Platonic Ideas as veritable, saying that matter, being self-subsistent, is given form by these ideas, and who thereby clearly calumniate the free will of the Creator Who brought all things into being out of non-being and Who, as Maker, established the beginning and end of all things by His authority and sovereignty,

Anathema (3)

To them who say that in the last and general resurrection men will be raised up and judged in other bodies and not in those wherewith they passed this present life, inasmuch as these were corrupted and destroyed, and who babble empty and vain things against Christ our God Himself, and His disciples, our teachers, who taught that in the very same body in which men lived, in the same shall they also be judged; furthermore the great Apostle Paul in his discourse concerning the resurrection distinctly and with examples restates the same truth more extensively and refutes as mindless those who think differently; therefore, to them who contravene such dogmas and doctrines,

Anathema (3)

To them who accept and transmit the vain Greek teachings that there is a pre-existence of souls and teach that all things were not produced and did not come into existence out of non-being, that there is an end to the torment or a restoration again of creation and of human affairs, meaning by such teachings that the Kingdom of the Heavens is entirely perishable and fleeting, whereas the Kingdom is eternal and indissoluble as Christ our God Himself taught and delivered to us, and as we have ascertained from the entire Old and New Scripture, that the torment is unending and the Kingdom everlasting to them who by such teachings both destroy themselves and become agents of eternal condemnation to others,

Anathema (3)

To those pagan and heterodox doctrines and teachings introduced in contempt of the Christian and Orthodox faith or in opposition to the Catholic and blameless faith of the Orthodox, by John Italus and by his disciples who shared in his ruin,

Anathema (1)


To those doctrines impiously dogmatized by the pseudo-monk Nilus and to all who share them,

Anathema (3)


To them who do not confess one nature in the holy, coessential, undivided, and coeternal Trinity, of one honor and of one throne, that is, the Father, and the Son, and the Holy Spirit, but who affirm that the Son is some adventitious angel called Satanael or Amen; and furthermore, who say that the Holy Spirit, equal in power with the Father and the Son, is different from or inferior to Them in nature; to such men, therefore, be

Anathema (1)

To them who do not confess that God is the Creator of heaven and earth and of all creatures, the Maker of Adam and the Fashioner of Eve, but say that the Adversary is the ruler and creator of all and the fashioner of human nature; to such men,

Anathema (1)

To them who do not confess that the Word and Son of God was begotten from the Father without change before the ages, and that in these latter times out of His abundant loving kindness, He became incarnate as a man from the immaculate Theotokos Mary, taking upon Himself for our salvation all that pertains to us save sin, and to them who consequently do not partake of His holy and immortal Mysteries with fear, inasmuch as they consider them as mere bread and common wine rather than the very flesh of the Master and His holy and precious Blood shed for the life of the world; to such men,

Anathema (1)

To them who do not venerate the Cross of our Lord and God and Savior Jesus Christ as the salvation and glory of the whole world and as that which annulled and utterly destroyed the machinations and weapons of the enemy, and thereby redeemed creation from the idols and manifested victory to the world, but hold the Cross to be a tyrannical weapon; to such men,

Anathema (1)


To them who introduce a heretical, new understanding concerning the ineffable Economy of the Incarnation of our Lord and God and Savior Jesus Christ, and say or think that Christ’s human nature, like a servant, worships the unapproachable Divinity and everlastingly retains servitude as an essential and inseparable mark,

Anathema (3)

To them who do not employ with all reverence the division made in pure thought for the purpose of showing only the difference between the ineffably conjoined two natures in Christ — which natures are united in Him without confusion and without division — but employ this distinction improperly, and say that this human nature which Christ has assumed is different not only in nature but also in dignity, and that it worships God and offers a servile ministry, and is obliged to honor God, in the same manner as the ministering spirits which serve and venerate God as servants; and to them who identify the great High Priest with the assumed human nature itself, rather than with the Word of God Who became man, and by such means they dare to hypostatically divide the one Christ, our Lord and God,

Anathema (3)


To them who say that the sacrifice of His precious Body and Blood offered for our salvation by our Lord and God and Savior Jesus Christ at the time of His world-saving Passion was offered up by Him to God the Father, and that He thus fulfilled the ministry of High Priest for us in His humanity (inasmuch as He is at the same time God and Sacrificer and Victim, according to Saint Gregory the Theologian), but who then say that He, the Only Begotten, along with the Holy Spirit, did not Himself accept the sacrifice as God together with the Father; hence by such teachings they estrange from the divine equality of honor and dignity both God the Word and the Spirit, the Comforter, Who is of one essence and of one glory with Him,

Anathema (3)

To them who do not accept that the sacrifice which is offered daily by those who have received from Christ the priestly service of the Divine Mysteries, is in fact offered to the Holy Trinity, and thereby contradict the sacred and divine fathers, Basil and Chrysostom, and other God-bearing fathers who all agree in both their words and writings,

Anathema (3)

To them who hear the Savior saying concerning the priestly service of the Divine Mysteries delivered by Him: “Do this in remembrance of Me,” but they do not understand “remembrance” correctly, but dare to say that the daily sacrifice offered by those who perform the sacred service of the Divine Mysteries, just as our Savior, the Master of all, delivered to us, reenacts only symbolically and figuratively the Sacrifice of His own Body and Blood which our Savior had offered on the Cross as a ransom and redemption of our common human nature; and for this reason, since they introduce the doctrine that this is a different sacrifice from the one originally consummated by the Savior and refers to it merely symbolically and figuratively, they bring to naught the Mystery of the awesome and divine priestly service whereby we receive the earnest of the future life; therefore, to them who deny what is staunchly proclaimed by our divine Father John Chrysostom who says in many commentaries on the sayings of the Great Paul that the sacrifice is identical, that both are one and the same,

Anathema (3)

To them who invent and introduce intervals of time into the reconciliation of human nature with the Divine and blessed nature of the life-giving and wholly inviolate Trinity, and legislate that we were first reconciled to the Only-begotten Word by His assumption of humanity and then afterwards to God the Father during the salutary Passion of the Savior Christ; and thus they divide what is indivisible according to the divine and blessed fathers who taught that the Only-begotten reconciled us to Himself through the entire Mystery of the Economy, of the Incarnation and through Himself and in Himself to God the Father and, it follows necessarily, to the all-holy and life-creating Spirit; therefore to them who invent these new and strange doctrines we say,

Anathema (3)

To them who do not correctly understand the divine voices of the holy teachers of the Church of God and who attempt to misinterpret and pervert those things clearly and manifestly spoken in them by the grace of the Holy Spirit,

Anathema (3)

To them who accept, among other interpretations by the holy fathers, that the words of our true God and Lord, our Savior Jesus Christ, “My Father is greater than I” also appertain to His humanity, wherein He suffered, as the holy fathers distinctly preach in many places in their God-inspired words; to them moreover who say that the same Christ suffered in His own flesh, be

Eternal Memory (3)

To them who understand and speak of the deification of the assumed nature as implying a change of the human nature into the Divine Nature and do not believe that, because of this union, the Body of the Lord shares the Divine rank and majesty and consequently is worshipped with one worship of God the Word Who assumed it, nor do they believe that it shares in the one honor, glory, and throne, being life-creating, and equal in majesty with God the Father and the All-Holy Spirit — not that it became coessential with God so as to lose its natural properties, of creaturehood, circumscription, and of the other properties seen in the human nature of Christ — but they believe rather that it is changed into the very essence of the Divinity and, by this, imply that either the incarnation and passion of the Lord were not true, but a fantasy, or that the Divinity of the Only-begotten suffered passion,

Anathema (3)

To them who say that the flesh of the Lord is exalted by this union and that it transcends every honor since by this complete union it became immutably one with God, without change, without confusion, and unaltered by reason of the hypostatic union, inseparably and continuously abiding in God the Word Who assumed it, and that it is honored with a glory equal to His and worshipped with one worship and is established on the royal and divine Throne at the right hand of God the Father, and is endowed with the attributes of Divinity, while the properties of the two natures are preserved,

Eternal Memory (3)

To them who reject the teachings which were pronounced for the establishment of the true doctrines of the Church of God by the Holy Fathers Athanasius, Cyril, Ambrose, Amphilochius the God-proclaiming, Leo the most holy Archbishop of Old Rome, and by all the others, and furthermore, who do not embrace the Acts of the Ecumenical Councils, especially those of the Fourth, I say, and of the Sixth,

Anathema (3)

To them who do not accept the saying of our true God and Savior Jesus Christ, “The Father is greater than I” as the saints have diversely interpreted it, some saying that it refers to His Divinity because of His generation from the Father, and other saints saying that it refers to the natural properties of the flesh, assumed by Him and which is enhypostatic in His divinity, namely creaturehood, circumscription, mortality and the other natural and blameless passions because of which the Lord called the Father greater than Himself; but who contrarily say, that the Lord’s words are only understandable when the flesh is considered in abstract thought as separated from the Godhead as though it had never been united; therefore, to them who do not receive this method — that is, the conceptual division in abstract thought — as used by the holy fathers who employed it only whenever servitude and ignorance are mentioned, since they could not endure that the flesh of Christ which is one with God and of the same honor be blasphemed by using such words, but who instead say that the natural properties are to be understood merely conceptually by an act of abstract thought although the natural properties truly belong to the Lord’s flesh which is enhypostatic to His Divinity and remains united indivisibly, and they dogmatize the same concerning things unsubstantial and false, as they do for the substantial and true,

Anathema (3)


To Constantine of Bulgaria, who was metropolitan of Corfu, who evilly and impiously dogmatized concerning the saying of our true God and Savior Jesus Christ, “The Father is greater than I,” and did not believe and say that the holy and God-bearing fathers understand this saying in diverse pious senses, as well as in this sense: that the flesh which was assumed by the Only-begotten Son of God from the holy Virgin and Theotokos and which subsisted in His Divinity without confusion after the indivisible union, retained its own properties, and for this reason the Lord called the Father greater than Himself; Who with His assumed human nature (since it is at one with God and of the same glory as God) is in one worship both worshipped and glorified together with the Father and the All-Holy Spirit; but Constantine maintains that this saying must not be applied whenever the Lord is considered to be one hypostasis having the two natures united, but applied only when the flesh is considered to be separated merely conceptually from the Divinity so that what belongs to His humanity can be comprehended (but the supremely theological Damascene clearly taught that this purely abstract distinction is not used whenever a statement is made indicating some natural property of Christ’s flesh, but rather when a statement manifests either servitude or ignorance); therefore to Constantine who was not willing to follow the Holy and Ecumenical Fourth and Sixth Councils, which dogmatized rightly and piously concerning the two natures united unconfusedly in Christ and which taught the Church of Christ to believe rightly, and who thus destroyed himself in diverse heresies,

Anathema (3)

To all them who are of one mind with this same Constantine of Bulgaria and who suffered and lamented over his deposition, not out of pity, but because they have been led astray by his impiety,

Anathema (3)


To the most unlearned John Irenicus the champion of falsehood and vanity, and to those things composed by him against the writings of piety, and to them who embrace his words and who believe and say, that not because of the humanity which our Lord Jesus Christ, our Savior and God holds within Himself, and which is enhypostatic and united inseparably, indivisibly and unconfusedly with His Divinity, did He, as perfect man, say in the Holy Gospels; “The Father is greater than I,” but they say rather that this phrase is to be considered as being spoken by Him according to His humanity in the same manner as when, by an act of abstract thought, His humanity is divested and entirely divided from His Divinity, and as if it had never been united thereto and as if it were like our common nature,

Anathema (3)

To the conclave that raged against the venerable icons,

Anathema (3)

To them who consider the declarations of Divine Scripture against the idols as referring to the venerable icons of Christ our God and His saints,

Anathema (3)

To them who knowingly have communion with those who insult and dishonor the venerable icons,

Anathema (3)

To them who say that the Christians draw near to icons as if they were gods,

Anathema (3)

To them who say that another besides Christ our God delivered us from the deception of idols,

Anathema (3)

To them who dare to say that the Catholic Church at one time had accepted idols, and thus they overthrow the entire mystery, and blaspheme the Faith of the Christians,

Anathema (3)

Whoever would defend an adherent of any heresy which disparages the Christians, or would defend someone who died in that heresy, let him be,

Anathema (3)

If anyone does not venerate our Lord Jesus Christ depicted in the icons according to His humanity, let him be,

Anathema (3)

To all the heretics,

Anathema (3)

To Barlaam and Acindynus and to their followers and successors,

Anathema (3)


To them who at times think and say that the light which shone forth from the Lord at His Divine transfiguration is an apparition, a thing created, and a phantom which appears for an instant and then immediately vanishes, and who at other times think and say that this light is the very essence of God, and thus dementedly cast themselves into entirely contradictory and impossible positions; to such men who, on the one hand, raving with Arius’ madness, sever the one Godhead and the one God into created and uncreated, and who, on the other hand, are entangled in the impiety of the Massalians who assert that the Divine essence is visible, and who moreover, do not confess, in accord with the divinely-inspired theologies of the saints and the pious mind of the Church, that that supremely Divine light is neither a created thing, nor the essence of God, but is rather uncreated and natural grace, illumination, and energy which everlastingly and inseparably proceeds from the very essence of God,

Anathema (3)

Again, to those same men who think and say that God has no natural energy, but is nought but essence, who suppose the Divine essence and the Divine energy to be entirely identical and undistinguishable and with no apprehensible difference between them; who call the same thing at times essence and at times energy, and who senselessly abolish the very essence of God and reduce it to non-being, for, as the teachers of the Church say, “Only non-being is deprived of an energy” to these men who think as did Sabellius, and who dare now to renew his ancient contraction, confusion, and coalescing of the three Hypostases of the Godhead upon the essence and energy of God by confounding them in an equally impious manner; to these men who do not confess in accord with the divinely-inspired theologies of the saints and the pious mind of the Church, that in God there is both essence and essential, natural energy, as a great many of the saints, and especially all those who gathered at the Sixth Ecumenical Council, have clearly explained with respect to Christ’s two energies, both Divine and human, and His two wills; to those then who in nowise wish to comprehend that, even as there is an unconfused union of God’s essence and energy, so is there also an undivided distinction between them, for, among other things, essence is cause while energy is effect, essence suffers no participation, while energy is communicable; to them, therefore, who profess such impieties,

Anathema (3)

Again, to those same men who think and say that every natural power and energy of the Tri-hypostatic Godhead is created, and thereby are constrained to believe that the very essence of God is also created, since, according to the saints, created energy evidences a created nature, whereas uncreated energy designates an uncreated nature; to these men who, in consequence, are in danger now of falling into complete atheism, who have affixed the mythology of the Greeks and the worship of creatures to the pure and spotless faith of the Christians and who do not confess, in accord with the divinely-inspired theologies of the saints and the pious mind of the Church, that every natural power and energy of the Tri-hypostatic Godhead is uncreated,

Anathema (3)

Again, to those same men who think and say that through these pious doctrines a compounding comes to pass in God, for they do not comply with the teaching of the saints, that no compounding occurs in a nature from its natural properties; to such men who thereby lay false accusation not only against us, but against all the saints who, at great length and on many occasions, have most lucidly restated both the doctrine of God’s simplicity and uncompoundedness and the distinction of the Divine essence and energy, in such a manner so that this distinction in no way destroys the Divine simplicity, for otherwise, they would contradict their own teaching; to such, therefore, as speak these empty words and do not confess in accord with the divinely-inspired theologies of the saints and the pious mind of the Church, that the Divine simplicity is most excellently preserved in this God-befitting distinction,

Anathema (3)

Again, to those same men who think and say that the name “Godhead” or “Divinity” can be applied only to the essence of God, but who do not confess in accord with the divinely-inspired theologies of the saints and the pious mind of the Church, that this appellation equally pertains to the Divine energy, and that thus one Godhead of Father, Son, and Holy Spirit is by all means still professed, whether one apply the name “Godhead” to Their essence, or to Their energy, as the divine expounders of the mysteries have instructed us,

Anathema (3)

Again, to those same men who think and say that the essence of God is communicable, and who thus without shame strive to subtly introduce into our Church the impiety of the Massalians, who of old suffered from the malady of this same opinion, and who thus do not confess in accord with the divinely inspired theologies of the saints and. the pious mind of the Church, that the essence of God is wholly inapprehensible and incommunicable, whereas the grace and energy of God are communicable,

Anathema (3)

To all the impious words and writings of these men,

Anathema (3)

To Isaac, surnamed Argyrus, who suffered throughout his life with the malady of Barlaam and Acindynus, and though at the end of his life the Church asked, as formerly she had often done, for his return and repentance, he nevertheless remained obdurate in his impiety and in the profession of his heresy, and wretchedly vomited forth his soul,

Anathema (3)

To Arius, the first to fight against God, and the leader of every heresy,

Anathema (3)

To Peter the Fuller and fool, who said ‘Holy Immortal, Who was crucified for us,’

Anathema (3)

To Nestorios, the cursed of God, who said that the Holy Trinity suffered, and to the godless and mindless Valentinos,

Anathema (3)

To Paul of Samosata and Theodotion, his like-minded confidant, and to another Nestorius,

Anathema (3)

To Peter the Paltry, the heretic, who was surnamed Lycopetrus, or ‘the Wolf,’ to the evil-minded Eutychius and Sabellius,

Anathema (3)

To James Stanstalus the Armenian, to Dioscorus the Patriarch of Alexandria, to the godless Severus, as well as to the like-minded Sergius, Paul, and Pyrrhus, and to Sergius, the disciple of Lycopetrus,

Anathema (3)

To all the followers of Eutyches, to the Monothelites, the Jacobites and the Artzivurites, and generally to all heretics,

Anathema (3)


To Andronicus Paleologus, our renowned and blessed emperor, who convoked the first council against Barlaam, and who vigorously championed the Church of Christ and that sacred council both by deeds and by words and by marvelous orations to the people with his own mouth; he made steadfast the evangelical and apostolic dogmas, while he both put down and publicly denounced Barlaam together with his heresies, his writings and his vain words against our Right Faith; he was blessedly translated from this life and passed to that better and blessed state during these, his sacred endeavors and valiant deeds for the sake of piety,

Eternal Memory (3)

To Gregory, the most holy Metropolitan of Thessalonica, who in the Great Church synodally put down both Barlaam and Acindynus, the leaders and inventors of new heresies, together with their villainous company, men who dared to aver that the natural and inseparable energy and power of God, and in short, all the natural properties of the Holy Trinity, are created, who dared to call the unapproachable light of the Godhead which shone forth from Christ upon the mountain, “created divinity,” and strive once again to wickedly introduce into the Church of Christ the Platonic Ideas and those other Greek myths; to this Gregory, who by means of his writings, words and arguments, wisely and most gallantly led the fight in defense of the common Church of Christ and of the true, infallible dogmas pertaining to the Godhead, and proclaimed one Divinity and one almighty God of Three Hypostases, possessing both energy and will, and untreated in all His properties, as is in accordance with Divine Scripture, and its interpreters the theologians, that is, Athanasios, Basil, Gregory, and John of Golden speech, and Cyril, and together with them, the wise Maximus, and the divinely eloquent Damascene, and moreover all the fathers and teachers of the Church of Christ; to this Gregory, who was manifest by his words and deeds to be the fellow-communicate, companion, ally, emulator and comrade in arms with all these saints,

Eternal Memory (3)

To all those men, together with the aforementioned renowned and blessed emperor Andronicus, and indeed, those who ruled after him, who contended for the defense of Orthodoxy in discourse and debates, in writings and teachings, in every word and act, who vigorously championed the Church of Christ, who in the Church confuted and publicly denounced the malicious and multiform heresies of Barlaam and Acindynus and their like, and brilliantly proclaimed the dogmas of piety taught by the apostles and the fathers, and for this very reason were repudiated by the impious, and were defamed and disparaged along with the sacred theologians and our God-bearing fathers and teachers,

Eternal Memory (3)

To those who confess one Tri-hypostatic and almighty God, Who is not only uncreated with respect to His essence and His Hypostases, but also with respect to His energy; to those who declare that the energy of God proceeds from His Divine essence, but proceeds inseparably, and who thus indicate by the term “procession” the ineffable distinction between the Divine essence and energy, and by the term “inseparably” their supernatural unity, even as the Holy Sixth Ecumenical Council proclaimed,

Eternal Memory (3)

To those who confess that even as God is uncreated and unoriginate with respect to His essence, so is He untreated and unoriginate with respect to His energy (unoriginate in the sense that the Divine energy is timeless); and to those who declare that God is in every way incommunicable and incomprehensible with respect to His essence, but is communicated to the worthy with respect to His Divine and deifying energy, as the theologians of the Church profess,

Eternal Memory (3)

To those who confess that the light which shone forth ineffably upon the mountain at the Lord’s Transfiguration is unapproachable light, boundless light, an incomprehensible effusion of the Deity’s resplendence, unutterable glory, the transcendently perfect and praeter-perfect and timeless glory of the Godhead, the glory of the Son, the Kingdom of God, true and lovable beauty which encompasses the Divine and blessed nature, the glory natural to God, and the Divinity of the Father and the Spirit flashing forth in the Only-begotten Son, as our divine and God-bearing fathers have said, Athanasius the Great and Basil the Great, Gregory the Theologian, John Chrysostom, and moreover John of Damascus, and who therefore maintain this supremely Divine light to be uncreated,

Eternal Memory (3)

To those who affirm the light of the Lord’s Transfiguration to be uncreated, and do not assert that this is the super-essential essence of God, since the Divine essence remains in every way unseen and uncommunicated; ‘No man hath seen God at any time,’ that is, as the theologians explain, as He is in His nature; but who say rather, that this is the natural glory of the super-essential essence, the glory which proceeds inseparably forth from thence and, by God’s love for men, shines upon those who are purified in mind, with which glory, as the theologians of the Church teach, our Lord and God will appear in His second and dread Coming to judge the living and the dead,

Eternal Memory (3)

To Michael, our Orthodox emperor, and Theodora his holy mother,

Eternal Memory (3)

To Basil and Constantine, Leo and Alexander, Christopher and Romanos, Constantine, Romanos, Nicephorus, and John, Basil and Constantine, Andronicus, and Romanos, Michael, Nicephorus, Isaacius, Alexius, and John, Manuel, who by the divine and angelic Habit was renamed Matthew, monk, Isaacius, Alexius, and Theodore, who all exchanged an earthly kingdom for the Heavenly,

Eternal Memory (3)

To John Ducas of pious memory, our ever-memorable emperor, who by the divine and angelic Habit was renamed Theodore monk,

Eternal Memory (3)

To Michael Paleologus the New, of pious memory, our ever-memorable emperor,

Eternal Memory (3)

To Andronicus Paleologus of pious memory, our ever-memorable emperor, who by the divine and angelic Habit was renamed Anthony, monk,

Eternal Memory (3)

To Andronicus Paleologus, who is at rest with the pious, our ever-memorable most pious and Christ-loving emperor,

Eternal Memory (3)

To John Catacuzenus, who is at rest with the pious, our ever-memorable, most pious and Christ-loving emperor, who by the divine and angelic Habit was renamed Joasaph,

Eternal Memory (3)

To Eudocia and Theophano, Theodora and Helen, Theophano and Theodora, Catherine, Eudokia, Maria, Irene and Maria, who by the divine and angelic Habit was renamed Xena nun, Euphrosyne, Anna, and Helen, the most pious Augustas,

Eternal Memory (3)

To Irene of pious memory, our pious and ever-memorable queen, who by the divine and angelic Habit was renamed Eugenia nun,

Eternal Memory (3)

To Theodora of pious memory, our ever-memorable queen, who by the divine and angelic Habit was renamed Eugenia nun,

Eternal Memory (3)

To Irene of pious memory our ever-memorable queen,

Eternal Memory (3)

To Maria of pious memory, our ever-memorable queen, who by the divine and angelic Habit was renamed Xena nun,

Eternal Memory (3)

To Anna of pious memory, our ever-memorable queen, who by the divine and angelic Habit was renamed Anastasia, nun, who by deeds and words with her whole soul struggled throughout her life for the establishment of the Apostolic and Patristic Dogmas of the Church and the overthrow of the evil and godless heresy of Barlaam and Acindynus and of those who were of like mind with them,

Eternal Memory (3)

To Irene of pious memory, our ever-memorable queen, who by the divine and angelic habit was renamed Eugenia, nun,

Eternal Memory (3)

To Germanus, Tarasius, Nicephorus, and Methodius, the ever-memorable and blessed patriarchs,

Eternal Memory (3)

To Ignatius, Photius, Stephen, and Anthony, Nicholas, and Euthymios, Stephen, Trypho and Theophylact, Polyeuctus, Anthony, Nicholas, Sisinius, Sergius, Eustathius, Alexius, Michael, John, Constantine, Cosmas, Eustratius, Nicholas, Leo, Michael, Theodotus, Luke, Michael, Chariton, Theodotus, Basil, Nicetas, Leontius, Dositheus, Meletius, Peter, George, Michael, Theodore, John, Maximus, Manuel, Methodius, who by the divine and angelic Habit was renamed Acacius monk, Manuel who by the divine and angelic Habit was renamed Matthew monk, the Orthodox patriarchs,

Eternal Memory (3)

To Germanus, who rests in blessedness, the ever-memorable patriarch, who by the divine and angelic Habit was renamed George, monk,

Eternal Memory (3)

To Arsenius, who rests in blessedness, the most holy and ever-memorable patriarch,

Eternal Memory (3)

To Joseph, who rests in blessedness, the most holy and ever-memorable patriarch,

Eternal Memory (3)

To Athanasius, who rests in blessedness, the most holy and ever-memorable patriarch,

Eternal Memory (3)

To Gerasimus, the most holy and ever-memorable patriarch,

Eternal Memory (3)

To Isaiah, the most holy patriarch,

Eternal Memory (3)

To Isidore, who rests in blessedness, the most holy and ever-memorable patriarch,

Eternal Memory (3)

To Callistus, who rests in blessedness, the most holy and ever-memorable patriarch,

Eternal Memory (3)

To Philotheus, who rests in blessedness, the most holy and ever-memorable patriarch, who unwaveringly struggled for the Church of Christ and her right dogmas with words and actions, discourses, teachings, and writings,

Eternal Memory (3)

To Christopher, Theodore, Agapius, and John, Nicholas, Eliu, and Theodore, Basil, Peter, Theodosius, Nicephorus, and John, the ever-memorable patriarchs of Antioch,

Eternal Memory (3)

To Damian, Basil, Constantine, Nicephorus, Leo and Sisinius, Basil, and Joseph, Michael, and Christopher, Nicephorus, George, Pantoleon, and Alexander, Cosmas, and Constantine, Theophanes, Peter, John, Nicetas, George, Nicholas, and John, the Orthodox metropolitans,

Eternal Memory (3)

To Michael, Metrophanes, Meletius, Ignatius, and Maximus, the ever-memorable metropolitans of Old Patras,

Eternal Memory (3)


Let us beseech God that we be instructed and strengthened by their conflicts and struggles unto death for the sake of piety and by their teachings, and let us fervently pray to be shown forth unto the end as imitators of their godly conversation. May we be deemed worthy of the fulfillment of our petitions by the compassions and grace of the great and first High Priest Christ, our true God, by the intercessions of our most glorious Lady Theotokos and Ever-Virgin Mary, of the Godlike Angels, and of all the Saints. Amen.

Jr Member
Posts: 60
Joined: Sat 10 June 2017 12:29 am


Postby d9popov » Fri 2 March 2018 2:17 am


To those who attack the Church of Christ by teaching that Christ’s Church is divided into
so-called “branches” which differ in doctrine and way of life, or that the Church does not
exist visibly, but will be formed in the future when all “branches” or sects or
denominations, and even religions will be united into one body; and who do not
distinguish the priesthood and mysteries of the Church from those of the heretics, but say
that the baptism and eucharist of heretics is effectual for salvation; therefore, to those
who knowingly have communion with these aforementioned heretics or who advocate,
disseminate, or defend their new heresy of ecumenism under the pretext of brotherly love
or the supposed unification of separated Christians, anathema.

Russian / Русскій (in the original [pre-1918] orthography)
Нападающимъ на Церковь Христову и учащимъ, яко Она раздѣлилась на вѣтви,
яже разнятся своимъ ученіемъ и жизнію, и утверждающимъ Церковь не сущу
видимо быти, но отъ вѣтвей, расколовъ и иновѣрій соединитися имать во едино
тѣло; и тѣмъ, иже не различаютъ истиннаго священства и таинствъ Церкви отъ
еретическихъ, но учатъ, яко крешеніе и евхаристія еретиковъ довлѣетъ для
спасенія, и тѣмъ, иже имутъ общеніе съ сими еретиками или способствуютъ имъ
или защищаютъ ихъ новую ересь экуменизма, мняще ю братскую любовь и
единеніе разрозненныхъ христіанъ быти: анаөема.

Greek / Ἑλληνικὰ
Τὸ ἀνάθεμα κατὰ τῆς αἱρέσεως τοῦ οἰκουμενισμοῦ
τῆς Ῥωσικῆς Ὀρθοδόξου Ἐκκλησίας τῆς Διασπορᾶς (1983)
Τοῖς βάλλουσι κατὰ τῆς Ἐκκλησίας τοῦ Χριστοῦ καὶ διδάσκουσιν ὅτι ἡ τοῦ Χριστοῦ
Ἐκκλησία μεμέρισται ἐν οὕτω καλουμένοις «κλάδοις» οἵτινες διαφέρουσιν ἀλλήλων ἐν
διδασκαλίᾳ καὶ τρόπῳ ζωῆς, ἢ ὅτι ἡ Ἐκκλησία οὐχ ὑφίσταται ὁρατῶς, ἀλλ’
ἀπαρτισθήσεται ἐν τῷ μέλλοντι, ὅταν ἄπαντες οἱ «κλάδοι» ἢ τμήματα ἢ ὁμολογίαι ἢ
προσέτι καὶ θρησκεῖαι ἑνωθούσιν ἐν ἑνὶ σώματι· καὶ οἵτινες οὐ διακρίνουσι τὴν
ἱερωσύνην καὶ τὰ μυστήρια τῆς Ἐκκλησίας ἀπὸ τὴν ἱερωσύνην καὶ τὰ μυστήρια τῶν
αἱρετικῶν, ἀλλὰ λέγουσιν ὅτι τὸ βάπτισμα καὶ ἡ εὐχαριστία τῶν αἰρετικῶν εἰσὶν ἱκανὰ
πρὸς σωτηρίαν· ὡσαύτως, τοῖς κοινωνοῦσιν ἐν γνώσει τοῖς προμνημονευθεῖσιν αἱρετικοῖς
ἢ συνηγοροῦσι, διαδίδουσι, ἢ ὑπεραμυνομένοις τῆς καινοφανοῦς αὐτῶν αἱρέσεως τοῦ
οἱκουμενισμοῦ ἐν προσχήματι ἀδελφικῆς ἀγάπης, ἢ ὑποτιθέμενης ἑνώσεως τῶν
διαχωρισθέντων Χριστιανῶν, ἀνάθεμα.

Serbian (Cyrillic script) / Српски (ћирилица)
Онима који нападају Цркву Христову и уче да се она поделила на гране које се
разликују по своме учењу и начину живота, и тврде да Црква не постоји на видљив
начин, него ће настати од грана, раскола и иноверја, њиховим сједињењем у једно
тело; онима који не разликују истинско свештенство и Свете Тајне Цркве од
јеретичких, него уче да су крштење и евхаристија довољни за спасење; онима који
имају општење са поменутим јеретицима, или им помажу, или штите њихову нову
јерес екуменизма, умишљајући да је то братска љубав или начин за сједињења
раздељених хришћана: анатема.

Croatian / Hrvatski
Onima koji napadaju Crkvu Kristovu i uče da se ona podijelila na grane koje se razlikuju
po svome učenju i načinu života, i tvrde da Crkva ne postoji na vidljiv način, nego će
nastati od grana, raskola i inoverja, njihovim sjedinjenjem u jedno tijelo; onima koji ne
razlikuju istinsko svećenstvo i Svete Tajne Crkve od jeretičkih, nego uče da su krštenje i
euharistija dovoljni za spasenje; onima koji imaju općenje sa spomenutim jereticima, ili
im pomažu, ili štite njihovu novu jeres ekumenizma, umišljajući da je to bratska ljubav ili
način sjedinjenja razdijeljenih kršćana: anatema.

Bulgarian / Български
ЦЪРКВА (1983 г.)
Тези, които нападат Христовата Църква и учат, че тя се е разделила на клонове,
които се различават в своите учения и живот, и утвърждават, че Църквата видимо
не съществува, но трябва да се съедини в единно тяло от клонове, разколи и
иноверия; както и тези, които не различават истинното свещенство и тайнствата на
Църквата от еретическите, но учат, че кръщението или евхаристията на еретиците
служат за спасение; и тези, които имат общение с такива еретици, или им
способстват, или ги защитават с новата ерес на икуменизма за братска любов и
единение на разделените християни —да бъдат анатема.

Romanian / Română
Celor ce atacă Biserica lui Hristos învățând că Biserica Sa este împărțită în așa-zise
„ramuri” ce se deosebesc în doctrină și în felul de viață, sau că Biserica nu există în chip
văzut, ci va fi alcătuită în viitor când toate „ramurile” — sectele, denominațiunile și chiar
religiile — vor fi unite într-un singur trup, și care nu deosebesc Preoția și Tainele Bisericii
de cele ale ereticilor, ci spun că botezul și euharistia ereticilor sunt valabile pentru
mântuire; prin urmare, celor ce cu bună-știință sunt în comuniune cu acești eretici mainainte-pomeniți
sau celor ce susțin, răspândesc sau păzesc erezia lor ecumenistă sub
pretextul dragostei frățești sau al presupusei uniri a creștinilor despărțiți, anatema.

French / Français
A ceux qui attaquent l’Église du Christ en enseignant que l’Église du Christ est divisée en
soit disant «branches» qui divergent entres elles quant à la doctrine et au mode de vie, ou
que l’Église n’existe pas visiblement, mais sera formée dans le futur, lorsque toutes les
«branches», sectes ou confessions et religions mêmes seront unifiées en un seul corps; et
qui ne distinguent pas le sacerdoce et les mystères de l’Église de ceux des hérétiques et
qui disent que le baptême et l’eucharistie des hérétiques sont efficaces pour le salut; de
même, à ceux qui, en toute connaissance de cause, sont en communion avec les
hérétiques sus-mentionnés, ou qui plaident, répandent ou défendent leur nouvelle hérésie
de l’Œcuménisme sous prétexte de l’amour fraternel ou de l’unification supposée des
chrétiens séparés: anatheme.

Italian / Italiano
A coloro che attaccano la Chiesa di Cristo insegnando che la Chiesa di Cristo è divisa in
supposti “rami” che differiscono sia nella dottrina sia nella prassi di vita, ovvero che la
Chiesa di Cristo non esiste visibilmente ma che si formerà in futuro quando tutte le
branche o sette o denominazioni, ed anche le religioni, saranno riunificate in un solo
corpo, e che non distingue il sacerdozio ed i misteri della Chiesa da quelli degli eretici ma
afferma che il Battesimo e l’Eucarestia degli eretici hanno efficacia per la salvezza, a
coloro che consapevolmente hanno comunione con queste affermazioni eretiche o che si
fanno avvocati e difensori di questa nuova eresia dell’Ecumenismosotto il pretesto
dell’amore fraterno o di una supposta riunificazione dei Cristiani saparati anatema.

Spanish / Español
A aquéllos que atacan la Iglesia de Cristo enseñando que la Iglesia de Cristo esta dividida
en denominadas «ramas» que difieren en la doctrina y estilo de vida, o que la Iglesia no
existe visiblemente, pero será formada en el futuro cuando todas las ramas o sectas, o
denominaciones, e incluso las religiones se unirán en un solo cuerpo; y quién no
distingue el sacerdocio y los misterios de la Iglesia, de aquéllos de los herejes, sino que
afirma que el bautismo y eucaristía de los herejes son eficaces para la salvación; por
consiguiente, a aquéllos que a sabiendas están en comunión con estos herejes
mencionados o quién apoye, disemine, o defienda su nueva herejía, ecumenismo llamada
comúnmente, bajo el pretexto de amor fraternal o la supuesta unificación de los
Cristianos separados, anatema.

Georgian / ქართული ენა
ნათემა ეკუმენიზმის მწვალებლობის წინააღმდეგ
რუსული მართლმადიდებელი ეკლესია საზღვარგარეთ (1983)
ანათემა მათ ვინც ქრისტეს ეკლესიის წინააღმდეგ ილაშქრებს და ასწავლის,
თითქოს ქრისტესეკლესია ე. წ. ‘განშტოებებად‘ დაიყო, ანდა—თითქოს
ეკლესია ხილულად არ არსებობს და მხოლოდ მომავალში შეიქმნება, როდესაც
ყველა განშტოება (აღმსარებლობა) და სერთოდ ყველა რელიგია ერთ სხეულად
გაერთიანდება. ანათემა მათაც, ვინც ეკლესიის მღვდლობასა და
საიდუმლოებს, მწვალებელთა მღვდლობისა და საიდუმლოებისაგან არ
განასხვავებს და ამბობს თითქოს მწვალებელთა ნათლობა და ევქარისტია
საკმარისია ცხონებისათვის. ანათემა მათაც, ვისაც შეგნებულად აქვს
ურთიერთობა (ლოცვითი კავშირი) ხსენებულ მწვალებლებთან, ანდა იცავს,
ავრცელებს და ესარჩლება ეკუმენიზმის ახლად მოვლენილ მწვალებლობას,
ვითომცდა ძმური სიყვარულის ანდა განყოფილი ქრისტეანების სავარაუდო
გაერთიანების საბაბით.

Polish / Polski
Atakującym Cerkiew Chrystusową i uczącym, że podzieliła się ona na rozgałęzienia,
które różnią się swoją nauką i życiem i twierdzącym, że Cerkiew jawnie nie jest
prawdziwa, ale z odgałęzień, rozłamów i różnych nauk ma się zjednoczyć w jedno ciało;
i tym którzy nie odróżniają prawdziwego kapłaństwa i sakramentów Cerkwi od
heretyckich, lecz uczą, że chrzest i eucharystia heretyków doprowadzą do zbawienia; i
tym, którzy obcują z tymi heretykami lub pomagają im lub bronią ich nowej herezji
ekumenizmu, uważając ją za wyraz braterskiej miłości i sposób zjednoczenia
poróżnionych chrześcijan —anatema.

Czech / Čeština
Těm, kteří útočí na Kristovou Církev a učí, že se rozdělila na větve, jež se odlišují svým
učením a životem, a kteří tvrdí, že Církev není viditelná, nýbrž z větví, rozkolů a jiných
vyznání se má do jediného těla spojit; a také těm, kteří nerozlišují pravdivého kněžství a
tajin Církve od heretických, ale učí, že křest a eucharistie heretiků jsou dostatečné pro
spasu; a těm, kteří jsou ve styku s těmito heretiky nebo pomáhají jím, nebo hájí jejích
novou herezi, čili ekumenizmus, a považují ji za bratrskou lásku a jednotu rozdělených
křesťanů nech bude anatéma.

Ukrainian / Українська
Тим, хто нападає на Церкву Христову і вчить, що вона розділилася на гілки, що
відрізняються вченням та життям, та хто стверджує, що Церква не є існуюча і
видима, але має з гілок, розколів та інших визнань поєднатися в одне тіло; і тим,
хто не розрізняє істинного священства та Таїнств Церкви від єретичних, але вчить,
що хрещення та євхаристія єретиків достатні для спасіння; і тим, хто є у
спілкуванні з такими єретиками або допомагає їм, або захищає їхню нову єресь
екуменізму, вважаючи її братньою любов’ю та єднанням розрізнених християн—

Jr Member
Posts: 60
Joined: Sat 10 June 2017 12:29 am


Postby d9popov » Fri 2 March 2018 2:30 am




Προοίμιον (ἢ τίτλος)

§1 Ἐποφειλομένη πρὸς Θεὸν ἐτήσιος εὐχαριστία καθ’ ἣν ἡμέραν ἀπελάβομεν τὴν τοῦ Θεοῦ ἐκκλησίαν σὺν ἀποδείξει τῶν τῆς εὐσεβείας δογμάτων καὶ καταστροφῇ τῶν τῆς κακίας δυσσεβημάτων.

(Κυρίως Συνοδικόν)

§2 Προφητικαῖς ἑπόμενοι ῥήσεσιν ἀποστολικαῖς τε παραινέσεσιν εἴκοντες καὶ εὐαγγελικαῖς ἱστορίαις στοιχούμενοι, τῶν ἐγκαινίων τὴν ἡμέραν ἑορτάζομεν. ᾿Ησαΐας μὲν γάρ φησιν ἐγκαινίζεσθαι νήσους πρὸς τὸν Θεόν, τὰς ἐξ ἐθνῶν ὑπαινιττόμενος ἐκκλησίας· εἶεν δ’ ἂν ἐκκλησίαι, οὐχ αἱ τῶν ναῶν ἁπλῶς οἰκοδομαὶ καὶ φαιδρότητες, ἀλλὰ τῶν ἐν αὐταῖς εὐσεβούντων τὸ πλήρωμα, καὶ οἷς ἐκεῖνοι τὸ θεῖον ὕμνοις καὶ δοξολογίαις θεραπεύουσιν. ὁ δὲ ἀπόστολος, αὐτὸ τοῦτο παραινῶν, «ἐν καινότητι ζωῆς περιπατῆσαι» διακελεύεται καὶ «εἴ τις ἐν Χριστῷ καινὴ κτίσις» ἀνακαινίζεσθαι. τὰ δέ γε κυριακὰ λόγια τὴν προφητικὴν δεικνύντα κατάστασιν, «ἐγένετο, φησίν, τὰ ἐγκαίνια ἐν ᾿Ιεροσολύμοις καὶ χειμὼν ἦν», εἴτε νοητὸς καθ’ ὃν τὸ τῶν Ἰουδαίων ἔθνος κατὰ τοῦ κοινοῦ σωτῆρος τὰς τῆς μιαιφονίας ἐκίνει καταιγίδας καὶ τὸν τάραχον, εἴτε καὶ ὁ τὰς σωματικὰς αἰσθήσεις τῇ τοῦ ἀέρος ἐπὶ τὸ κρυμῶδες παραλυπῶν μεταβολῇ. γέγονε γὰρ δή, γέγονε καὶ καθ’ ἡμᾶς χειμὼν οὐχ ὁ τυχών, ἀλλ’ ὁ τῷ ὄντι τῆς μεγάλης κακίας ἐκχέων τὴν ὠμότητα, ἀλλ’ ἤνθησεν ἡμῖν τῶν χαρίτων τοῦ Θεοῦ τὸ πρωτοκαίριον ἔαρ, ἐν ᾧ καὶ τὴν εὐχαριστήριον τῶν ἐπ’ ἀγαθοῖς θερισμῶν[1] τῷ Θεῷ συνεληλύθαμεν ποιήσασθαι, ὡς ἂν φαίημεν ψαλμικώτερον· «θέρος καὶ ἔαρ σὺ ἔπλασας αὐτά, μνήσθητι ταύτης». καὶ γὰρ τοὺς ὀνειδίσαντας Κύριον ἐχθροὺς καὶ τὴν τούτου ἁγίαν προσκύνησιν ἐν ἁγίαις εἰκόσιν ἐξατιμώσαντας ἐπαρθέντας τε καὶ ὑψωθέντας τοῖς δυσσεβήμασι, κατέρραξεν αὐτοὺς ὁ τῶν θαυμασίων Θεὸς καὶ τὸ τῆς ἀποστασίας φρύαγμα κατηδάφισεν, οὐδὲ παρεῖδε τὴν φωνὴν τῶν βοώντων πρὸς αὐτόν· «μνήσθητι, Κύριε, τοῦ ὀνειδισμοῦ τῶν δούλων σου, οὗ ὑπέσχον ἐν τῷ κόλπῳ μου πολλῶν ἐθνῶν· οὗ ὠνείδισαν οἱ ἐχθροί σου, Κύριε, οὗ ὠνείδισαν τὸ ἀντάλλαγμα τοῦ χριστοῦ σου»[2]. ἀντάλλαγμα δ’ ἂν εἶεν τοῦ Χριστοῦ οἱ τῷ θανάτῳ αὐτοῦ ἐξαγορασθέντες καὶ πεπιστευκότες αὐτῷ διά τε λόγων ἀνακηρύξεως καὶ εἰκονικῆς ἀνατυπώσεως, δι’ ὧν τὸ μέγα τῆς οἰκονομίας ἔργον τοῖς λελυτρωμένοις ἐπιγινώσκεται, διὰ σταυροῦ τε καὶ τῶν πρὸ τοῦ σταυροῦ καὶ μετὰ τὸν σταυρὸν παθῶν τε καὶ θαυμάτων αὐτοῦ· ἐξ ὧν καὶ ἡ τῶν αὐτοῦ παθημάτων μίμησις εἰς ἀποστόλους, ἐκεῖθέν τε εἰς μάρτυρας διαβαίνει, καὶ δι’ αὐτῶν μέχρις ὁμολογητῶν καὶ ἀσκητῶν κάτεισι.

§3 Τούτου τοίνυν τοῦ ὀνειδισμοῦ, «οὗ ὠνείδισαν οἱ ἐχθροὶ Κυρίου, οὗ ὠνείδισαν τὸ ἀντάλλαγμα τοῦ χριστοῦ αὐτοῦ», ἐπιμνησθεὶς ὁ Θεὸς ἡμῶν ὁ τοῖς ἰδίοις σπλάγχνοις παρακαλούμενος καὶ ταῖς μητρικαῖς αὐτοῦ δεήσεσιν ἐπικαμπτόμενος, ἔτι δὲ καὶ ἀποστολικαῖς καὶ πάντων τῶν ἁγίων, οἳ συνεξυβρίσθησαν αὐτῷ καὶ συνεξουθενώθησαν ἐν ταῖς εἰκόσιν, ἵνα, ὥς περ συνέπαθον σαρκί, οὕτως ἄρα, ὡς ἔοικε, καὶ ταῖς κατὰ τῶν σεπτῶν εἰκόνων αὐτῷ συγκοινωνήσωσιν ὕβρεσιν, ἐνήργησεν ὕστερον ὅ τι βεβούληται σήμερον, καὶ πέπραχε δεύτερον ὅ περ ἐτέλεσε πρότερον. πρότερον μὲν γάρ, μετὰ πολυετῆ τινα χρόνον τῆς τῶν ἁγίων εἰκόνων ἐκφαυλίσεως καὶ ἀτιμίας, ἐπανέστρεψε τὴν εὐσέβειαν εἰς ἑαυτήν· νυνὶ δέ, ὅ περ ἐστὶ δεύτερον, μικροῦ μετὰ τριάκοντα ἔτη κακώσεως, κατηρτίσατο τοῖς ἀναξίοις ἡμῖν τὴν τῶν δυσχερῶν ἀπαλλαγὴν καὶ τῶν λυπούντων τὴν ἀπολύτρωσιν καὶ τῆς εὐσεβείας τὴν ἀνακήρυξιν καὶ τῆς εἰκονικῆς προσκυνήσεως τὴν ἀσφάλειαν καὶ τὴν πάντα φέρουσαν ἡμῖν τὰ σωτήρια ἑορτήν. ἐν γὰρ ταῖς εἰκόσιν ὁρῶμεν τὰ ὑπὲρ ἡμῶν τοῦ δεσπότου πάθη, τὸν σταυρόν, τὸν τάφον, τὸν ᾅδην νεκρούμενον καὶ σκυλευόμενον, τῶν μαρτύρων τοὺς ἄθλους, τοὺς στεφάνους, αὐτὴν τὴν σωτηρίαν, ἣν ὁ πρῶτος ἡμῶν ἀθλοθέτης καὶ ἀθλοδότης καὶ στεφανίτης «ἐν μέσῳ τῆς γῆς κατειργάσατο». ταύτην σήμερον τὴν πανήγυριν ἑορτάζομεν, ἐν ταύτῃ εὐχαῖς καὶ λιτανείαις συνευφραινόμενοί τε καὶ συναγαλλόμενοι, ψαλμοῖς ἐκβοῶμεν καὶ ᾄσμασιν.

[Ἔξω, τρίς]

§4 Τίς θεὸς μέγας ὡς ὁ Θεὸς ἡμῶν; σὺ εἶ ὁ Θεὸς ἡμῶν ὁ ποιῶν θαυμάσια μόνος.

§5 Τοὺς φαυλιστὰς γὰρ τῆς σῆς δόξης ἐξεμυκτήρισας, τοὺς τολμητὰς κατὰ τῆς εἰκόνος καὶ θρασεῖς, δειλοὺς καὶ πεφευγότας ἀπέδειξας.

§6 Ἀλλ’ ἡ μὲν εἰς Θεὸν εὐχαριστία καὶ τὸ δεσποτικὸν κατὰ τῶν ἀντιπάλων τρόπαιον ἐν τούτοις· τὰ δέ γε κατὰ τῶν εἰκονομαχούντων ἆθλά τε καὶ παλαίσματα ἕτερος λόγος καὶ λογογραφία διεξοδικωτέρα δηλώσει. ὡς ἐν καταπαύσει δέ τινι τῇ μετὰ τὴν ἐρημικὴν πάροδον, εἰς κατάσχεσιν τῆς νοητῆς ᾿Ιερουσαλὴμ καθεστῶτες, μωσαϊκῇ τινι μιμήσει, μᾶλλον δὲ θεϊκῇ διακελεύσει, οἷα στήλῃ τινὶ ἐκ μεγίστων λίθων συνηρμοσμένῃ καὶ πρὸς ἀποδοχὴν γραφῆς διατιθεμένῃ, ταῖς τῶν ἀδελφῶν καρδίαις τάς τε εὐλογίας αἳ ὀφείλονται τοῖς νομοφυλακτοῦσι καὶ τὰς ἀρὰς δὲ αἷς ἑαυτοὺς ὑποβάλλουσιν οἱ παρανομοῦντες, δίκαιόν τε καὶ ὀφειλόμενον δεῖν ᾠήθημεν ἀναγράψαι. δι᾿ ὃ φαμὲν τάδε·

§7 Τῶν τὴν ἔνσαρκον τοῦ Θεοῦ Λόγου παρουσίαν λόγῳ, στόματι, καρδίᾳ καὶ νοΐ, γραφῇ τε καὶ εἰκόσιν ὁμολογούντων, αἰωνία ἡ μνήμη (γ΄).

§8 Τῶν εἰδότων τῆς τοῦ Χριστοῦ μιᾶς καὶ τῆς αὐτῆς ὑποστάσεως τὸ ἐν οὐσίαις διάφορον καὶ ταύτης [τὸ] κτιστόν τε καὶ ἄκτιστον, τὸ ὁρατὸν καὶ ἀόρατον, τὸ παθητὸν καὶ ἀπαθές, τὸ περιγραπτὸν καὶ ἀπερίγραπτον, καὶ τῇ μὲν θεϊκῇ οὐσίᾳ τὸ ἄκτιστον καὶ τὰ ὅμοια προσαρμοζόντων, τῇ δὲ ἀνθρωπίνῃ φύσει τά τε ἄλλα καὶ τὸ περιγραπτὸν ἀνομολογούντων καὶ λόγῳ καὶ εἰκονίσμασιν, αἰωνία ἡ μνήμη (γ΄).

§9 Τῶν πιστευόντων καὶ διακηρυκευομένων ἤτοι εὐαγγελιζομένων τοὺς λόγους ἐπὶ γραμμάτων, τὰ πράγματα ἐπὶ σχημάτων, καὶ εἰς μίαν ἑκάτερον[3]συντελεῖν ὠφέλειαν, τήν τε διὰ λόγων ἀνακήρυξιν καὶ τὴν δι’ εἰκόνων τῆς ἀληθείας βεβαίωσιν, αἰωνία ἡ μνήμη (γ΄).

§10 Τῶν τῷ λόγῳ ἁγιαζόντων τὰ χείλη, εἶτα τοὺς ἀκροατὰς διὰ τοῦ λόγου, εἰδότων τε καὶ κηρυσσόντων ὡς ἁγιάζεται μὲν ὁμοίως διὰ τῶν σεπτῶν εἰκόνων τὰ ὄμματα τῶν ὁρώντων, ἀνάγεται δὲ δι’ αὐτῶν ὁ νοῦς πρὸς θεογνωσίαν, ὥς περ καὶ διὰ τῶν θείων ναῶν καὶ τῶν ἱερῶν σκευῶν καὶ τῶν ἄλλων κειμηλίων, αἰωνία ἡ μνήμη (γ΄).

§11 Τῶν ἐπισταμένων ὡς ἡ ῥάβδος καὶ αἱ πλάκες, ἡ κιβωτὸς καὶ ἡ λυχνία καὶ ἡ τράπεζα καὶ τὸ θυμιατήριον τὴν παναγίαν προέγραφέ[4] τε καὶ προδιετύπου παρθένον τὴν θεοτόκον Μαρίαν, καὶ ὡς ταῦτα μὲν προετύπου ταύτην, οὐ γέγονε δὲ ἐκείνη ταῦτα, γέγονε δὲ κόρη καὶ διαμένει μετὰ τὴν θεογεννησίαν παρθένος, καὶ διὰ τοῦτο μᾶλλον κόρην αὐτὴν τοῖς εἰκονίσμασι γραφόντων ἢ τοῖς τύποις σκιαγραφούντων, αἰωνία ἡ μνήμη (γ΄).

§12 Τῶν τὰς προφητικὰς ὁράσεις, ὡς αὐτὸ τὸ θεῖον αὐτὰς ἐσχημάτιζε καὶ διετύπου, εἰδότων καὶ ἀποδεχομένων καὶ πιστευόντων ἅ περ ὁ τῶν προφητῶν χορὸς ἑωρακότες διηγήσαντο, καὶ τὴν [5]τῶν ἀποστόλων καὶ εἰς Πατέρας διήκουσαν ἔγγραφόν τε καὶ ἄγραφον παράδοσιν κρατυνόντων, καὶ διὰ τοῦτο εἰκονιζόντων τὰ ἅγια καὶ τιμώντων, αἰωνία ἡ μνήμη (γ΄).

§13 Τῶν συνιέντων Μωσέως λαλοῦντος· «προσέχετε ἑαυτοῖς ὅτι τῇ ἡμέρᾳ ᾗ ἐλάλησε Κύριος ὁ Θεὸς ἐν Χωρὴβ ἐπὶ τοῦ ὄρους, φωνὴν ῥημάτων ὑμεῖς ἠκούσατε, ὁμοίωμα δὲ οὐκ εἴδετε», καὶ εἰδότων ἀποκριθῆναι ὀρθῶς· εἰ δὲ εἴδομέν τι, ἀληθῶς δὲ εἴδομεν, ὡς ὁ τῆς βροντῆς υἱὸς ἡμᾶς ἐδίδαξεν· «ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν, ὃ ἐθεασάμεθα τοῖς ὀφθαλμοῖς ἡμῶν καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ Λόγου τῆς ζωῆς, καὶ ταῦτα μαρτυροῦμεν», καὶ πάλιν ὡς οἱ ἄλλοι τοῦ Λόγου μαθηταί· «καὶ συνεφάγομεν αὐτῷ καὶ συνεπίομεν», οὐ πρὸ τοῦ πάθους μόνον, ἀλλὰ καὶ μετὰ τὸ πάθος καὶ τὴν ἀνάστασιν· τῶν γοῦν διαστέλλειν θεόθεν δυναμωθέντων τὴν ἐν τῷ νόμῳ παραγγελίαν καὶ τὴν ἐν χάριτι διδασκαλίαν, καὶ τὸ ἐν ἐκείνῳ μὲν ἀόρατον, ἐν ταύτῃ δὲ καὶ ὁρατὸν καὶ ψηλαφητόν, καὶ διὰ τοῦτο τὰ ὁραθέντα τε καὶ ψηλαφηθέντα εἰκονογραφούντων καὶ προσκυνούντων, αἰωνία ἡ μνήμη (γ΄).

§14 Οἱ προφῆται ὡς εἶδον, οἱ ἀπόστολοι ὡς ἐδίδαξαν, ἡ ἐκκλησία ὡς παρέλαβεν, οἱ διδάσκαλοι ὡς ἐδογμάτισαν, ἡ οἰκουμένη ὡς συμπεφρόνηκεν[6], ἡ χάρις ὡς ἔλαμψεν, ἡ ἀλήθεια ὡς ἀποδέδεικται, τὸ ψεῦδος ὡς ἀπελήλαται, ἡ σοφία ὡς ἐπαρρησιάσατο, ὁ Χριστὸς ὡς ἐβράβευσεν· οὕτω φρονοῦμεν, οὕτω λαλοῦμεν, οὕτω κηρύσσομεν, Χριστὸν τὸν ἀληθινὸν Θεὸν ἡμῶν καὶ τοὺς αὐτοῦ ἁγίους ἐν λόγοις τιμῶντες, ἐν συγγραφαῖς, ἐν νοήμασιν, ἐν θυσίαις, ἐν ναοῖς, ἐν εἰκονίσμασι, τὸν μὲν ὡς Θεὸν καὶ δεσπότην προσκυνοῦντες καὶ σέβοντες, τοὺς δὲ διὰ τὸν κοινὸν δεσπότην ὡς αὐτοῦ γνησίους θεράποντας τιμῶντες καὶ τὴν κατὰ σχέσιν προσκύνησιν ἀπονέμοντες.


§15 Αὕτη ἡ πίστις τῶν ἀποστόλων, αὕτη ἡ πίστις τῶν πατέρων, αὕτη ἡ πίστις τῶν ὀρθοδόξων, αὕτη ἡ πίστις τὴν οἰκουμένην ἐστήριξεν.

§16 Ἐπὶ τούτοις τοὺς τῆς εὐσεβείας κήρυκας ἀδελφικῶς τε καὶ πατροποθήτως, εἰς δόξαν καὶ τιμὴν τῆς εὐσεβείας ὑπὲρ ἧς ἠγωνίσαντο, ἀνευφημοῦμεν καὶ λέγομεν·


Γερμανοῦ, Ταρασίου, Νικηφόρου καὶ Μεθοδίου τῶν ὡς ἀληθῶς ἀρχιερέων Θεοῦ καὶ τῆς ὀρθοδοξίας προμάχων καὶ διδασκάλων, αἰωνία ἡ μνήμη (γ΄).

§17 Ἰγνατίου, Φωτίου, Στεφάνου, Ἀντωνίου καὶ Νικολάου τῶν ἁγιωτάτων καὶ ὀρθοδόξων πατριαρχῶν, αἰωνία ἡ μνήμη (γ΄).

§18 Ἅπαντα τὰ κατὰ τῶν ἁγίων πατριαρχῶν Γερμανοῦ, Ταρασίου, Νικηφόρου καὶ Μεθοδίου, Ἰγνατίου, Φωτίου, Νικηφόρου, Ἀντωνίου, καὶ Νικολάου γραφέντα ἢ λαληθέντα, ἀνάθεμα (γ΄).

§19 Ἅπαντα τὰ παρὰ τὴν ἐκκλησιαστικὴν παράδοσιν καὶ τὴν διδασκαλίαν καὶ ὑποτύπωσιν τῶν ἁγίων καὶ ἀοιδίμων πατέρων καινοτομηθέντα ἢ μετὰ τοῦτο πραχθησόμενα, ἀνάθεμα (γ΄).

§20 Στεφάνου τοῦ ὁσιομάρτυρος καὶ ὁμολογητοῦ τοῦ νέου αἰωνία ἡ μνήμη (γ΄).

§21 Εὐθυμίου, Θεοφίλου καὶ Αἰμιλιανοῦ, τῶν ἀοιδίμων ὁμολογητῶν καὶ ἀρχιεπισκόπων, αἰωνία ἡ μνήμη (γ΄).

§22 Θεοφυλάκτου, Πέτρου, Μιχαὴλ καὶ Ἰωσήφ, τῶν μακαρίων μητροπολιτῶν, αἰωνία ἡ μνήμη (γ΄).

§23 Ἰωάννου, Νικολάου καὶ Γεωργίου, τῶν τρισολβίων ὁμολογητῶν καὶ ἀρχιεπισκόπων, καὶ πάντων τῶν ὁμοφρονησάντων αὐτοῖς ἐπισκόπων, αἰωνία ἡ μνήμη (γ΄).

§24 Θεοδώρου τοῦ πανοσίου ἡγουμένου τοῦ Στουδίτου[7]* αἰωνία ἡ μνήμη (γ΄).

§25 Ἰσαακίου τοῦ θαυματουργοῦ καὶ Ἰωαννικίου τοῦ προφητικωτάτου αἰωνία ἡ μνήμη (γ΄).

§26 Ἱλαρίωνος τοῦ ὁσιωτάτου ἀρχιμανδρίτου καὶ ἡγουμένου τῶν Δαλμάτων αἰωνία ἡ μνήμη (γ΄).

§27 Συμεὼν τοῦ ὁσιωτάτου στυλίτου αἰωνία ἡ μνήμη (γ΄).

§28 Θεοφάνους τοῦ ὁσιωτάτου ἡγουμένου τοῦ μεγάλου Ἀγροῦ αἰωνία ἡ μνήμη (γ΄).

§29 Αὗται ὡς εὐλογίαι πατέρων ἀπ’ αὐτῶν εἰς ἡμᾶς τοὺς υἱοὺς ζηλοῦντας αὐτῶν τὴν εὐσέβειαν διαβαίνουσιν· ὡσαύτως δὲ καὶ αἱ ἀραὶ τοὺς πατραλοίας καὶ τῶν δεσποτικῶν ἐντολῶν ὑπερόπτας καταλαμβάνουσι· δι᾿ ὃ κοινῇ πάντες, ὅσον εὐσεβείας πλήρωμα, οὕτως αὐτοῖς τὴν ἀρὰν ἣν αὐτοὶ ἑαυτοὺς[8] ὑπεβάλοντο ἐπιφέρομεν·

§30 Τοῖς λόγῳ μὲν τὴν ἔνσαρκον οἰκονομίαν τοῦ Θεοῦ Λόγου δεχομένοις, ὁρᾶν δὲ ταύτην δι’ εἰκόνων οὐκ ἀνεχομένοις, καὶ διὰ τοῦτο ῥήματι μὲν κατασχηματιζομένοις, πράγματι δὲ τὴν σωτηρίαν ἡμῶν ἀρνουμένοις, ἀνάθεμα (α΄).

§31 Τοῖς τῷ ῥήματι τοῦ ἀπεριγράπτου κακῶς προσφυομένοις, καὶ διὰ τοῦτο μὴ βουλομένοις εἰκονογραφεῖσθαι τὸν παραπλησίως ἡμῖν σαρκὸς καὶ αἵματος κεκοινωνηκότα Χριστὸν τὸν ἀληθινὸν Θεὸν ἡμῶν, καὶ ἐντεῦθεν φαντασιασταῖς δεικνυμένοις, ἀνάθεμα (α΄).

§32 Τοῖς τὰς μὲν προφητικὰς ὁράσεις, κἂν μὴ βούλοιντο, παραδεχομένοις, τὰς δ’ ὀφθείσας αὐτοῖς εἰκονογραφίας –ὢ θαῦμα!– καὶ πρὸ σαρκώσεως τοῦ Λόγου μὴ καταδεχομένοις, ἀλλ’ ἢ αὐτὴν[9] τὴν ἄληπτόν τε καὶ ἀθέατον οὐσίαν ὀφθῆναι τοῖς τεθεαμένοις κενολογοῦσιν, ἢ εἰκόνας μὲν ταῦτα τῆς ἀληθείας καὶ τύπους καὶ σχήματα ἐμφανισθῆναι τοῖς ἑωρακόσι συντιθεμένοις, εἰκονογραφεῖν δὲ ἐνανθρωπήσαντα τὸν Λόγον καὶ τὰ ὑπὲρ ἡμῶν αὐτοῦ πάθη οὐκ ἀνεχομένοις, ἀνάθεμα (α΄).

§33 Τοῖς ἀκούουσι τοῦ Κυρίου ὡς «εἰ ἐπιστεύετε Μωϋσῇ, ἐπιστεύετε ἂν ἐμοὶ» καὶ τὰ ἑξῆς, καὶ τὸ «προφήτην ὑμῖν ἀναστήσει ὁ Κύριος ὁ Θεὸς ἡμῶν ὡς ἐμὲ» τοῦ Μωσέως λέγοντος, συνιοῦσιν, εἶτα λέγουσι δέξασθαι μὲν τὸν προφήτην, οὐκ εἰσάγουσι δὲ δι’ εἰκονισμάτων τὴν τοῦ προφήτου χάριν καὶ τὴν παγκόσμιον σωτηρίαν, ὡς ὡράθη, ὡς συνανεστράφη ἀνθρώποις, ὡς πάθη καὶ νόσους ἰάσεως μείζονας ἐθεράπευσεν, ὡς ἐσταυρώθη, ὡς ἐτάφη, ὡς ἀνέστη, ὡς πάντα [τὰ] ὑπὲρ ἡμῶν ἔπαθέ τε καὶ ἐποίησε· τοῖς οὖν ταῦτα τὰ παγκόσμια καὶ σωτήρια ἔργα ἐν εἰκόσιν ὁρᾶν μὴ ἀνεχομένοις μηδὲ τιμῶσιν αὐτὰ καὶ προσκυνοῦσιν, ἀνάθεμα (γ΄).

§34 Τοῖς ἐπιμένουσι τῇ εἰκονομάχῳ αἱρέσει, μᾶλλον δὲ τῇ χριστομάχῳ ἀποστασίᾳ, καὶ μήτε διὰ τῆς μωσαϊκῆς νομοθεσίας πρὸς τὴν σωτηρίαν αὐτῶν ἀναχθῆναι βουλομένοις μήτε ταῖς ἀποστολικαῖς διδασκαλίαις ἐναστραφθῆναι[10] τὴν εὐσέβειαν προαιρουμένοις μήτε [ταῖς] πατρικαῖς παραινέσεσι καὶ εἰσηγήσεσι τῆς πλάνης αὐτῶν ἐπιστραφῆναι πειθομένοις μήτε τῇ συμφωνίᾳ τῶν ἀνὰ πᾶσαν τὴν οἰκουμένην ἐκκλησιῶν τοῦ Θεοῦ δυσωπουμένοις, ἀλλ’ ἐφ’ ἅπαξ ἑαυτοὺς τῇ τῶν Ἰουδαίων καὶ ῾Ελλήνων μερίδι καθυποβαλλομένοις[11]· ἃ γὰρ ἀμέσως ἐκεῖνοι εἰς τὸ πρωτότυπον βλασφημοῦσι, καὶ οὗτοι διὰ τῆς αὐτοῦ εἰκόνος εἰς αὐτὸν ἐκεῖνον τὸν εἰκονιζόμενον τολμᾶν οὐκ ἐρυθριῶσι· τοῖς οὖν ἀνεπιστρόφως τῇ πλάνῃ ταύτῃ κατεχομένοις καὶ πρὸς πάντα λόγον θεῖον καὶ πνευματικὴν διδασκαλίαν τὰ ὦτα βεβυσμένοις, ὡς ἤδη λοιπὸν σεσηπόσι καὶ τοῦ κοινοῦ σώματος τῆς Εκκλησίας ἀποτεμοῦσιν ἑαυτούς, ἀνάθεμα (γ΄).

§35 Τοῖς εἰσάγουσιν ἐπὶ τῆς ἀρρήτου ἐνσάρκου οἰκονομίας τοῦ Κυρίου καὶ Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ καινοφωνίας τινάς, καὶ λέγουσιν ἢ φρονοῦσι προσκυνεῖν τὸ ἀνθρώπινον τοῦ Χριστοῦ τῇ ἀπροσίτῳ θεότητι δουλικῶς, καὶ τὴν δουλείαν ἀίδιον κεκτῆσθαι ὡς οὐσιώδη καὶ ἀναπόβλητον, ἀνάθεμα (γ΄).

§36 Τοῖς μὴ μετὰ πάσης εὐλαβείας χρωμένοις τῇ κατ' ἐπίνοιαν διαιρέσει πρὸς δήλωσιν μόνον τῆς ἑτερότητος τῶν ἐν Χριστῷ συνδραμουσῶν ἀρρήτως δύο φύσεων καὶ ἐν αὐτῷ ἀσυγχύτως καὶ ἀδιαιρέτως ἡνωμένων, ἀλλὰ καταχρωμένοις τῇ τοιαύτῃ διαιρέσει καὶ λέγουσι «τὸ πρόσλημμα οὐ τῇ φύσει μόνον ἕτερον, ἄλλα καὶ τῇ ἀξίᾳ» καὶ ὅτι «λατρεύει Θεῷ καὶ ὑπηρεσίαν προσφέρει δουλικὴν καὶ [τιμὴν] τὴν προσήκουσαν ἀπονέμει ὡς ὀφειλήν, καθά περ τὰ λειτουργικὰ πνεύματα τὰ τῷ Θεῷ ὑπηρετοῦντά τε καὶ λατρεύοντα δουλικῶς», καὶ ἰδίᾳ «τὸ πρόσλημμα ἀρχιερέα μέγιστον εἶναι» διδάσκουσι, καὶ οὐχὶ τὸν Θεὸν Λόγον ὅτι γέγονεν ἄνθρωπος, ὡς διὰ τῶν τοιούτων τὸν ἕνα Χριστὸν τὸν Κύριον ἡμῶν καὶ Θεὸν διαιρεῖν τολμῶσιν ὑποστατικῶς, ἀνάθεμα (γ΄).

§37 Τοῖς λέγουσιν, ὅτι τὴν ἐν τῷ καιρῷ τοῦ κοσμοσωτηρίου πάθους τοῦ Κυρίου καὶ Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ προσαχθεῖσαν ὑπὲρ τῆς ἡμῶν σωτηρίας παρ' αὐτοῦ θυσίαν τοῦ τιμίου αὐτοῦ σώματός τε καὶ αἵματος, ὡς ἀρχιερέως, κατὰ τὸ ἀνθρώπινον δι' ἡμᾶς χρηματίσαντος, ὅτι περ ὁ αὐτὸς καὶ Θεὸς καὶ θύτης καὶ θῦμα, κατὰ τὸν πολὺν ἐν θεολογίᾳ Γρηγόριον, προσήγαγε μὲν αὐτὸς τῷ Θεῷ καὶ Πατρί, οὐ προσεδέξατο δὲ ὡς Θεὸς μετὰ τοῦ Πατρός, αὐτός τε ὁ μονογενὴς καὶ τὸ Πνεῦμα τὸ ἅγιον, ὡς διὰ τούτων ἀποξενοῦσιν αὐτόν τε τὸν Θεὸν Λόγον καὶ τὸ ὁμοούσιον καὶ ὁμόδοξον τούτου παράκλητον Πνεῦμα τῆς θεοπρεποῦς ὁμοτιμίας τε καὶ ἀξίας, ἀνάθεμα (γ΄).

§38 Τοῖς τὴν καθ' ἕκαστην προσαγομένην θυσίαν ὑπὸ τῶν παραλαβόντων ἀπὸ Χριστοῦ τὴν τῶν θείων μυστηρίων ἱερουργίαν, μὴ δεχομένοις τῇ ἁγίᾳ Τριάδι προσάγεσθαι, ὡς ἀντιφθεγγομένοις ἐντεῦθεν τοῖς ἱεροῖς καὶ θείοις πατράσι Βασιλείῳ τε καὶ Χρυσορρήμονι, οἷς συμφωνοῦσι καὶ οἱ λοιποὶ θεοφόροι πατέρες ἐν τοῖς οἰκείοις λόγοις τε καὶ συγγράμμασιν, ἀνάθεμα (γ΄).

§39 Τοῖς ἀκούουσι μὲν τοῦ σωτῆρος περὶ τῆς παρ' αὐτοῦ παραδοθείσης τῶν θείων μυστηρίων ἱερουργίας λέγοντος· «τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν», μὴ ἐκλαμβανομενοις δὲ ὀρθῶς τὴν ἀνάμνησιν, ἀλλὰ τολμῶσι λέγειν ὅτι καινίζει φανταστικῶς καὶ εἰκονικῶς τὴν ἐπὶ τοῦ τιμίου σταυροῦ παρὰ τοῦ σωτῆρος ἡμῶν προσαχθεῖσαν θυσίαν τοῦ ἰδίου σώματός τε καὶ αἵματος, εἰς κοινὸν τῆς ἀνθρωπίνης φύσεως λύτρον τε καὶ ἐξίλασμα, ἡ καθ' ἑκάστην προσαγομένη θυσία παρὰ τῶν τὰ θεῖα ἱερουργούντων μυστήρια, καθὼς ὁ σωτὴρ ἡμῶν καὶ δεσπότης τῶν ὅλων παρέδωκε· καὶ διὰ τοῦτο ἄλλην εἶναι ταύτην παρὰ τὴν ἐξ ἀρχῆς τῷ σωτῆρι τετελεσμένην εἰσάγουσι καὶ πρὸς ἐκείνην φανταστικῶς καὶ εἰκονικῶς ἀναφερομένην, ὡς κενοῦσι τὸ τῆς φρικτῆς καὶ θείας ἱερουργίας μυστήριον, δι' οὗ τὸν τῆς μελλούσης ζωῆς ἀρραβῶνα λαμβάνομεν, καὶ ταῦτα τοῦ θείου πατρὸς ἡμῶν Ἰωάννου τοῦ χρυσορρήμονος διατρανοῦντος τῆς θυσίας τὸ ἀπαράλλακτον καὶ μίαν καὶ τὴν αὐτὴν εἶναι φάσκοντος ἐν πολλαῖς τῶν τοῦ μεγάλου Παύλου ῥητῶν ἐξηγήσεσιν, ἀνάθεμα (γ΄).

§40 Τοῖς τὰς χρονικὰς διαστάσεις ἐπὶ τῆς καταλλαγῆς τῆς ἀνθρωπίνης φύσεως πρὸς τὴν θείαν καὶ μακαρίαν φύσιν τῆς ζωαρχικῆς καὶ πανακηράτου Τριάδος ἐπινοοῦσι καὶ παρεισάγουσι, καὶ πρότερον[12] μὲν τῷ μονογενεῖ Λόγῳ νομοθετοῦσιν ἐξ αὐτῆς κατηλλάχθαι ἡμᾶς τῆς προσλήψεως, ὕστερον δὲ τῷ Θεῷ καὶ Πατρὶ κατὰ τὸ σωτήριον πάθος τοῦ σωτῆρος Χριστοῦ, καὶ διαιροῦσι τὰ ἀδιαίρετα[13], τῶν θείων καὶ μακαρίων πατέρων διὰ τοῦ τῆς οἰκονομίας μυστηρίου παντὸς καταλλάξαι ἡμᾶς ἑαυτῷ τὸν μονογενῆ διδασκόντων, καὶ[14] δι’ ἑαυτοῦ τε καὶ ἐν ἑαυτῷ τῷ Θεῷ καὶ Πατρί, ἀκολούθως δὲ πάντως καὶ τῷ παναγίῳ καὶ ζωοποιῷ Πνεύματι, ὡς καινῶν καὶ ἐκφύλων ἐφευρεταῖς, ἀνάθεμα (γ΄).

§41 Ἀναστασίῳ, Κωνσταντίνῳ καὶ Νικήτᾳ, τοῖς ἐπὶ τῶν Ἰσαύρων κατάρξασι τῶν αἱρέσεων, ὡς ἀνιέροις καὶ ὁδηγοῖς ἀπωλείας, ἀνάθεμα (γ΄).

§42 Θεοδότῳ, Ἀντωνίῳ καὶ Ἰωάννῃ, τοῖς ἀλληλοπροξένοις τῶν κακῶν καὶ ἑτεροδιαδόχοις τὴν δυσσέβειαν, ἀνάθεμα (γ΄).

§43 Παύλῳ τῷ εἰς Σαῦλον ἀποστρέψαντι καὶ Θεοδώρῳ τῷ ἐπικαλουμένῳ Γάστῃ καὶ Στεφάνῳ τῷ Μολύτῃ, ἔτι δὲ καὶ Θεοδώρῳ τῷ Κριθίνῳ καὶ Λουλουδίῳ[15] τῷ Λέοντι, καὶ πρὸς τούτοις, εἴ τις τοῖς εἰρημένοις ὅμοιος τὴν δυσσέβειαν, ἐν ὁποίῳ ἂν εἴη καταλόγῳ κλήρου, ἀξιώματος τινὸς ἢ ἐπιτηδεύματος ἐξεταζόμενος· τούτοις ἅπασιν ἐπιμένουσιν αὐτῶν τῇ δυσσεβείᾳ, ἀνάθεμα (γ΄).

§44 Γεροντίῳ τῷ ἐκ Λάμπης μὲν ὁρμωμένῳ, ἐν δὲ τῇ Κρήτῃ τὸν ἰὸν τῆς αὐτοῦ μυσαρᾶς αἱρέσεως ἐξεμέσαντι καὶ ἠλειμμένον ἑαυτὸν ἀποκαλέσαντι ἐπ’ ἀνατροπῇ –φεῦ!– τῆς σωτηριώδους οἰκονομίας τοῦ Χριστοῦ σὺν τοῖς διεστραμμένοις αὐτοῦ δόγμασι καὶ συγγράμμασι καὶ τοῖς ὁμόφροσιν αὐτῷ, ἀνάθεμα (γ΄).

Κατὰ τοῦ Ἰταλοῦ Ἰωάννου, κεφάλαια ια΄ (ἢ ι΄)


§45 Τοῖς ὅλως ἐπιχειροῦσιν οἵαν δή τινα ζήτησιν καὶ διδαχὴν τῇ ἀρρήτῳ ἐνσάρκῳ οἰκονομίᾳ τοῦ σωτῆρος ἡμῶν καὶ Θεοῦ ἐπάγειν καὶ ζητεῖν οἵῳ τρόπῳ αὐτὸς ὁ Θεὸς Λόγος τῷ ἀνθρωπίνῳ φυράματι ἥνωται καὶ τὴν προσληφθεῖσαν σάρκα κατὰ τίνα λόγον ἐθέωσε, καὶ λόγοις διαλεκτικοῖς φύσιν καὶ θέσιν ἐπὶ τῆς ὑπὲρ φύσιν καινοτομίας τῶν δύο φύσεων τοῦ Θεοῦ καὶ ἀνθρώπου λογομαχεῖν πειρωμένοις, ἀνάθεμα (γ΄).


§46 Τοῖς εὐσεβεῖν μὲν ἐπαγγελλομένοις, τὰ τῶν Ἑλλήνων δὲ δυσσεβῆ δόγματα τῇ ὀρθοδόξῳ καὶ καθολικῇ ἐκκλησίᾳ περί τε ψυχῶν ἀνθρωπίνων καὶ οὐρανοῦ καὶ γῆς καὶ τῶν ἄλλων κτισμάτων ἀναιδῶς ἢ μᾶλλον ἀσεβῶς ἐπεισάγουσιν, ἀνάθεμα (γ΄).


§47 Τοῖς τὴν μωρὰν τῶν ἔξωθεν φιλοσόφων λεγομένην σοφίαν προτιμῶσι καὶ τοῖς καθηγηταῖς αὐτῶν ἑπομένοις καὶ τάς τε μετεμψυχώσεις τῶν ἀνθρωπίνων ψυχῶν ἢ καὶ ὁμοίως τοῖς ἀλόγοις ζῴοις ταύτας ἀπόλλυσθαι καὶ εἰς τὸ μηδὲν χωρεῖν δεχομένοις, καὶ διὰ τούτων ἀνάστασιν καὶ κρίσιν καὶ τὴν τελευταίαν τῶν βεβιωμένων ἀνταπόδοσιν ἀθετοῦσιν, ἀνάθεμα (γ΄).


§48 Τοῖς τὴν ὕλην ἄναρχον καὶ τὰς ἰδέας ἢ συνάναρχον τῷ δημιουργῷ πάντων καὶ Θεῷ δογματίζουσι, καὶ ὅτι περ οὐρανὸς καὶ γῆ καὶ τὰ λοιπὰ τῶν κτισμάτων ἀίδιά τε εἰσὶ καὶ ἄναρχα καὶ διαμένουσιν ἀναλλοίωτα, καὶ ἀντινομοθετοῦσι τῷ εἰπόντι· «ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσι», καὶ ἀπὸ γῆς κενοφωνοῦσι καὶ τὴν θείαν ἀρὰν ἐπὶ τὰς ἑαυτῶν ἄγουσι κεφαλάς, ἀνάθεμα (γ΄).


§49 Τοῖς λέγουσιν ὅτι οἱ τῶν Ἑλλήνων σοφοὶ καὶ πρῶτοι τῶν αἱρεσιαρχῶν, οἱ παρὰ τῶν ἑπτὰ ἁγίων καὶ καθολικῶν συνόδων καὶ παρὰ πάντων τῶν ὀρθοδοξίᾳ λαμψάντων πατέρων ἀναθέματι καθυποβληθέντες ὡς ἀλλότριοι τῆς καθολικῆς ἐκκλησίας, διὰ τὴν ἐν λόγοις αὐτῶν κίβδηλον καὶ ῥυπαρὰν[16] περιουσίαν, κρείττονες εἰσὶ κατὰ πολὺ καὶ ἐνταῦθα καὶ ἐν τῇ μελλούσῃ κρίσει[17] τῶν εὐσεβῶν μὲν καὶ ὀρθοδόξων ἀνδρῶν, ἄλλως δὲ κατὰ πάθος ἀνθρώπινον ἢ ἀγνόημα πλημμελησάντων, ἀνάθεμα (α΄).

§50 Τοῖς μὴ πίστει καθαρᾷ καὶ ἁπλῇ καὶ ὁλοψύχῳ καρδίᾳ τὰ τοῦ σωτῆρος ἡμῶν καὶ Θεοῦ καὶ τῆς ἀχράντως αὐτὸν τεκούσης δεσποίνης ἡμῶν [καὶ] θεοτόκου καὶ τῶν λοιπῶν ἁγίων ἐξαίσια θαύματα δεχομένοις, ἀλλὰ πειρωμένοις ἀποδείξεσι καὶ λόγοις σοφιστικοῖς ὡς ἀδύνατα διαβάλλειν ἢ κατὰ τὸ δοκοῦν αὐτοῖς παρερμηνεύειν καὶ κατὰ τὴν ἰδίαν γνώμην συνιστᾶν, ἀνάθεμα (α΄).


§51 Τοῖς τὰ ἑλληνικὰ διεξιοῦσι μαθήματα καὶ μὴ διὰ παίδευσιν μόνον ταῦτα παιδευομένοις, ἀλλὰ καὶ ταῖς δόξαις αὐτῶν ταῖς ματαίαις ἑπομένοις καὶ ὡς ἀληθέσι πιστεύουσι, καὶ οὕτως αὐταῖς ὡς τὸ βέβαιον ἐχούσαις ἐγκειμένοις, ὥστε καὶ ἑτέρους ποτὲ μὲν λάθρᾳ ποτὲ δὲ φανερῶς ἐνάγειν αὐταῖς καὶ διδάσκειν ἀνενδοιάστως, ἀνάθεμα (α΄).


§52 Τοῖς μετὰ τῶν ἄλλων μυθικῶν πλασμάτων ἀφ’ ἑαυτῶν καὶ τὴν καθ’ ἡμᾶς πλάσιν μεταπλάττουσι καὶ τὰς πλατωνικὰς ἰδέας ὡς ἀληθεῖς δεχομένοις καὶ ὡς αὐθυπόστατον τὴν ὕλην παρὰ τῶν ἰδίων μορφοῦσθαι λέγουσι καὶ προφανῶς διαβάλλουσι τὸ αὐτεξούσιον τοῦ δημιουργοῦ τοῦ ἀπὸ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγαγόντος τὰ πάντα καὶ ὡς ποιητοῦ πᾶσιν ἀρχὴν καὶ τέλος ἐπιτιθέντος ἐξουσιαστικῶς καὶ δεσποτικῶς, ἀνάθεμα (α΄).


§53 Τοῖς λέγουσιν ὅτι ἐν τῇ τελευταίᾳ καὶ κοινῇ ἀναστάσει μεθ’ ἑτέρων σωμάτων οἱ ἄνθρωποι ἀναστήσονται καὶ κριθήσονται, καὶ οὐχὶ μεθ’ ὧν κατὰ τὸν παρόντα βίον ἐπολιτεύσαντο, ἅτε τούτων φθειρομένων καὶ ἀπολλυμένων, καὶ ληροῦσι κενὰ καὶ μάταια κατ᾿ αὐτοῦ τοῦ Χριστοῦ καὶ Θεοῦ ἡμῶν καὶ τῶν μαθητῶν αὐτοῦ, διδασκάλων δὲ ἡμετέρων, οὕτω διδαξάντων ὡς μεθ’ ὧν ἐπολιτεύσαντο ἄνθρωποι σωμάτων μετὰ τούτων καὶ κριθήσονται, ἔτι δὲ καὶ τοῦ μεγάλου ἀποστόλου Παύλου, καὶ διαρρήδην ἐν τῷ περὶ ἀναστάσεως λόγῳ πλατύτερον διὰ παραδειγμάτων τὴν ἀλήθειαν ἀναδιδάξαντος καὶ τοὺς ἑτέρως φρονοῦντας ὡς ἄφρονας ἀπελέγξαντος· τοῖς γοῦν τοῖς τοιούτοις ἀντινομοθετοῦσι δόγμασι καὶ διδάγμασιν, ἀνάθεμα (α΄).


§54 Τοῖς δεχομένοις καὶ παραδιδοῦσι τὰ μάταια καὶ ἑλληνικὰ ῥήματα· ὅτι τε προΰπαρξις ἐστὶ τῶν ψυχῶν καὶ οὐκ ἐκ τοῦ μὴ ὄντος τὰ πάντα ἐγένετο καὶ παρήχθη[18], καὶ ὅτι τέλος ἐστὶ τῆς κολάσεως ἢ ἀποκατάστασις αὖθις τῆς κτίσεως καὶ τῶν ἀνθρωπίνων πραγμάτων, καὶ διὰ τῶν τοιούτων λόγων τὴν βασιλείαν τῶν οὐρανῶν λυομένην πάντως καὶ παράγουσαν εἰσάγουσιν, ἣν αἰωνίαν καὶ ἀκατάλυτον αὐτός τε ὁ Χριστὸς καὶ Θεὸς ἡμῶν ἐδίδαξε καὶ παρέδοτο, καὶ διὰ πάσης τῆς παλαιᾶς καὶ νέας γραφῆς ἡμεῖς παρελάβομεν, ὅτι καὶ ἡ κόλασις ἀτελεύτητος καὶ ἡ βασιλεία ἀίδιος, διὰ δὲ τῶν τοιούτων λόγων ἑαυτούς τε ἀπολλύουσι καὶ ἑτέροις αἰωνίας καταδίκης προξένοις γενομένοις, ἀνάθεμα (γ΄).

ια΄ (ἢ κατὰ τοῦ μοναχοῦ Νείλου, κεφάλαιον α΄)

§55 Τοῖς δογματισθεῖσι δυσσεβῶς παρὰ τοῦ ἀμονάχου Νείλου πᾶσι καὶ τοῖς κοινωνοῦσιν αὐτοῖς, ἀνάθεμα (γ΄).

Τῆς ἱερᾶς συνόδου τοῦ ἔτους 1166, κεφάλαια ε΄


§56 Τοῖς μὴ ὀρθῶς τὰς τῶν ἁγίων διδασκάλων τῆς τοῦ Θεοῦ ἐκκλησίας θείας φωνὰς ἐκλαμβανομένοις καὶ τὰ σαφῶς καὶ[19] ἀριδήλως ἐν αὐταῖς διὰ τῆς τοῦ ἁγίου Πνεύματος χάριτος εἰρημένα παρερμηνεύειν τε καὶ περιστρέφειν πειρωμένοις, ἀνάθεμα (γ΄).


§57 Τῶν παραδεχομένων τὴν τοῦ ἀληθινοῦ Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ φωνὴν τὴν «ὁ Πατήρ μου μείζων μου ἐστὶ» λέγεσθαι σὺν ταῖς λοιπαῖς[20]ἑρμηνείαις τῶν ἁγίων πατέρων καὶ κατὰ τὴν ἐν αὐτῷ ἀνθρωπότητα, καθ’ ἣν καὶ πέπονθε, καθὼς διαρρήδην ἐν πολλοῖς τῶν θεοπνεύστων λόγων αὐτῶν οἱ ἅγιοι πατέρες ἀνακηρύττουσιν, ἔτι δὲ καὶ λεγόντων τὸν αὐτὸν Χριστὸν κατὰ τὴν ἑαυτοῦ σάρκα παθεῖν, αἰωνία ἡ μνήμη (γ΄).


§58 Τοῖς νοοῦσι καὶ φθεγγομένοις τὴν θέωσιν τοῦ προσλήμματος μετάμειψιν τῆς ἀνθρωπίνης φύσεως εἰς θεότητα καὶ μὴ φρονοῦσιν ἐξ αὐτῆς ἑνώσεως θείας μὲν ἀξίας καὶ μεγαλειότητος μετασχεῖν τὸ σῶμα τοῦ Κυρίου καὶ προσκυνεῖσθαι μιᾷ προσκυνήσει ἐν τῷ προσλαβομένῳ αὐτὸ Θεῷ Λόγῳ καὶ εἶναι ὁμότιμον ὁμόδοξον ζωοποιὸν ἰσοκλεὲς τῷ Θεῷ καὶ Πατρὶ καὶ τῷ παναγίῳ Πνεύματι καὶ ὁμόθρονον, μὴ μέντοι γε δὲ γενέσθαι ὁμοούσιον τῷ Θεῷ, ὡς ἐκστῆναι τῶν φυσικῶν ἰδιοτήτων. τοῦ κτιστοῦ τοῦ περιγραπτοῦ καὶ τῶν λοιπῶν τῶν ἐν τῇ ἀνθρωπείᾳ φύσει τοῦ Χριστοῦ θεωρουμένων, μεταμειφθῆναι δὲ εἰς τὴν [τῆς] θεότητος οὐσίαν, ὡς ἐκ τούτου εἰσάγειν ἢ φαντασίᾳ καὶ οὐκ ἀληθείᾳ γεγονέναι τὴν ἐνανθρώπησιν τοῦ Κυρίου καὶ τὰ πάθη ἢ τὴν τοῦ μονογενοῦς θεότητα παθεῖν, ἀνάθεμα (γ΄).


§59 Τῶν λεγόντων ὅτι «ἡ σὰρξ τοῦ Κυρίου ἐξ αὐτῆς ἑνώσεως ὑπερυψωθεῖσα καὶ ἀνωτάτω πάσης τιμῆς ὑπερκειμένη, ὡς ἐξ ἄκρας ἑνώσεως ὁμόθεος γενομένη, ἀμεταβλήτως ἀναλλοιώτως ἀσυγχύτως καὶ ἀτρέπτως, διὰ τὴν καθ’ ὑπόστασιν ἕνωσιν, καὶ ἀχώριστος καὶ ἀδιάσπαστος[21] μένουσα τῷ προσλαβομένῳ αὐτὴν Θεῷ Λόγῳ, ἰσοκλεῶς αὐτῷ τιμᾶται[22] καὶ προσκυνεῖται μιᾷ προσκυνήσει καὶ τοῖς βασιλικοῖς καὶ θείοις ἐγκαθίδρυται θώκοις ἐκ δεξιῶν τοῦ Πατρὸς ὡς τὰ τῆς θεότητος αὐχήματα καταπλουτήσασα, σῳζομένων τῶν ἰδιοτήτων τῶν φύσεων, αἰωνία ἡ μνήμη (γ΄).


§60 Τοῖς ἀποβαλλομένοις τὰς τῶν ἁγίων πατέρων φωνὰς τὰς ἐπὶ συστάσει τῶν ὀρθῶν τῆς τοῦ Θεοῦ ἐκκλησίας δογμάτων ἐκφωνηθείσας Ἀθανασίου, Κυρίλλου, Ἀμβροσίου, Ἀμφιλοχίου, τοῦ θεηγόρου Λέοντος πάπα[23] τῆς πρεσβυτέρας ῾Ρώμης, καὶ τῶν λοιπῶν, ἔτι δὲ καὶ τὰ τῶν οἰκουμενικῶν συνόδων πρακτικά, τῆς τετάρτης τε φημὶ καὶ τῆς ἕκτης, μὴ κατασπαζομένοις, ἀνάθεμα (γ΄).

Τῆς ἱερᾶς συνόδου τοῦ ἔτους 1170, κεφάλαια δ΄


§61 Τοῖς μὴ δεχομένοις τὴν τοῦ ἀληθινοῦ Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ φωνὴν τὴν «ὁ Πατήρ μου μείζων μου ἐστὶ» καθώς τε κατὰ διαφόρους τρόπους οἱ ἅγιοι ταύτην ἐξηγήσαντο, οἱ μὲν κατὰ τὴν αὐτοῦ θεότητα λέγοντες ταύτην[24] ῥηθῆναι διὰ τὸ[25] αἴτιον τῆς ἐκ τοῦ Πατρὸς τούτου γεννήσεως[26], οἱ δὲ κατὰ τὰς φυσικὰς ἰδιότητας τῆς προσληφθείσης παρ’ αὐτοῦ[27] σαρκὸς καὶ ἐνυποστάσης τῇ αὐτοῦ θεότητι, ἤγουν τὸ κτιστὸν τὸ περιγραπτὸν τὸ θνητὸν καὶ τὰ λοιπὰ φυσικὰ καὶ ἀδιάβλητα πάθη, δι’ ἅ περ ἑαυτοῦ μείζονα τὸν Πατέρα ὁ Κύριος εἴρηκεν, ἀλλὰ τότε λέγουσι τὴν τοιαύτην νοεῖσθαι φωνήν, ὅτε κατὰ ψιλὴν ἐπίνοιαν νοεῖται ἡ σὰρξ κεχωρισμένη τῆς θεότητος, ὥς περ εἰ μηδὲ ἡνώθη, καὶ μὴ ἐκλαμβανομένοις τὴν τοιαύτην ῥῆσιν τῆς κατὰ ψιλὴν ἐπίνοιαν διαιρέσεως καθὼς παρὰ τῶν ἁγίων πατέρων ἐλέχθη τότε, ὁπηνίκα καὶ δούλη καὶ ἀγνοοῦσα[28] λέγεται, ὡς μὴ ἀνεχομένοις[29] τὴν ὁμόθεον καὶ ὁμότιμον τοῦ Χριστοῦ σάρκα διὰ τῶν τοιούτων φωνῶν καθυβρίζεσθαι, λέγουσι δὲ κατὰ ψιλὴν ἐπίνοιαν παραλαμβάνεσθαι καὶ τὰς φυσικὰς ἰδιότητας τὰς ὡς[30] ἀληθῶς οὔσας τῆς τοῦ Κυρίου σαρκὸς τῆς ἐνυποστάσης τῇ αὐτοῦ θεότητι καὶ ἀδιαιρέτου μενούσης, καὶ τὰ αὐτὰ περὶ τῶν ἀνυποστάτων καὶ ψευδῶν ἅ περ καὶ περὶ τῶν ἐνυποστάτων καὶ ἀληθῶν δογματίζουσιν, ἀνάθεμα (γ΄).


§61 Τῷ χρηματίσαντι μητροπολίτῃ Κερκύρας Κωνσταντίνῳ τῷ τοῦ[31] Βουλγαρίας, κακῶς καὶ ἀσεβῶς δογματίζοντι περὶ τῆς τοῦ ἀληθινοῦ Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ φωνῆς τῆς «ὁ Πατήρ μου μείζων μου ἐστὶ» καὶ μὴ φρονοῦντι καὶ λέγοντι ὅτι[32] καθ’ ἑτέρας μὲν εὐσεβεῖς[33] ἐννοίας ἐκλαμβάνεται αὕτη παρὰ τῶν ἁγίων καὶ θεοφόρων πατέρων, ἀλλὰ καὶ κατ’ αὐτὴν τὴν παρὰ τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ προσληφθεῖσαν σάρκα ἐκ τῆς ἁγίας παρθένου καὶ θεοτόκου καὶ τῇ αὐτοῦ ἐνυποστᾶσαν θεότητι, ἀσυγχύτους[34] μετὰ τὴν ἀδιαίρετον ἕνωσιν τὰς ἑαυτῆς ἰδιότητας ἔχουσαν, καθ’ ἃς τὸν Πατέρα ὁ Κύριος μείζονα ἑαυτοῦ κατωνόμασεν, ὁ ἐν μιᾷ προσκυνήσει μετὰ τοῦ οἰκείου προσλήμματος ὡς ὁμοθέου καὶ ὁμοδόξου[35] αὐτῷ τε τῷ Πατρὶ καὶ τῷ παναγίῳ Πνεύματι συμπροσκυνούμενος καὶ συνδοξαζόμενος, διενισταμένῳ δὲ μὴ ὀφείλειν νοεῖσθαι τὴν τοιαύτην φωνήν, ὁπηνίκα νοεῖται ὁ Κύριος μία ὑπόστασις ἡνωμένας τὰς δύο ἔχουσα φύσεις, ἀλλ’ ὁπηνίκα κατὰ ψιλὴν ἐπίνοιαν ἡ σὰρξ παραλαμβάνεται κεχωρισμένη τῆς θεότητος καὶ οἵα τις ἑκάστου τῶν ἀνθρώπων εἶναι γνωρίζεται, καὶ ταῦτα, τοῦ θεολογικωτάτου Δαμασκηνοῦ τότε τὴν κατὰ ψιλὴν ἐπίνοιαν διαίρεσιν ἐκδιδάσκοντος, ὅτε λέγεταί τι περὶ τῆς τοῦ Χριστοῦ σαρκὸς μὴ παραστατικὸν φυσικῆς τινὸς ἰδιότητος ἀλλὰ δηλωτικὸν δουλείας ἢ [36]*6 ἀγνοίας, καὶ μὴ ἀκολουθεῖν θελήσαντι ταῖς ἁγίαις καὶ οἰκουμενικαῖς συνόδοις τῇ τετάρτῃ τε καὶ τῇ ἕκτῃ, αἳ περὶ τῶν ἐν Χριστῷ ἡνωμένων ἀσυγχύτως δύο φύσεων ὀρθῶς καὶ εὐσεβῶς ἐδογμάτισαν καὶ ὀρθοδοξεῖν ἐδίδαξαν τὴν τοῦ Χριστοῦ ἐκκλησίαν, καὶ οὕτως εἰς διαφόρους αἱρέσεις ἐξολισθήσαντι, ἀνάθεμα (γ΄).


§63 Πᾶσι τοῖς ὁμοφρονοῦσι τῷ αὐτῷ Κωνσταντίνῳ τῷ τοῦ[37] Βουλγαρίας καὶ τῇ αὐτοῦ καθαιρέσει παθαινομένοις[38] τε καὶ ἐπιστυγνάζουσιν οὐ διὰ τὸ φίλοικτον ἀλλὰ διὰ τὸ τῇ τούτου δυσσεβείᾳ συνταχθῆναι[39], ἀνάθεμα (γ΄).


§64 Τῷ ἀμαθεστάτῳ ψευδομονάχῳ[40] καὶ[41] ματαιομάχῳ Ἰωάννῃ τῷ Εἰρηνικῷ καὶ τοῖς παρὰ τούτου συγγραφεῖσι κατὰ τῆς εὐσεβείας συγγράμμασι, τοῖς κατασπαζομένοις τε ταῦτα, ὡς δοξάζουσί τε καὶ λέγουσι μὴ διὰ τὸ ἐν αὐτῷ τῷ Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ σωτῆρί τε καὶ Θεῷ ἐνυπόστατόν τε καὶ[42] ἡνωμένον τῇ αὐτοῦ θεότητι ἀδιασπάστως [43] καὶ ἀδιαιρέτως καὶ ἀσυγχύτως ἀνθρώπινον αὐτοῦ εἰρηκέναι αὐτὸν ὡς ἄνθρωπον τέλειον τὴν ἐν τοῖς ἱεροῖς εὐαγγελίοις αὐτοῦ φωνὴν τὴν «ὁ Πατήρ μου μείζων μου ἐστίν», ἀλλ’ οὕτω κατὰ τὸ ἀνθρώπινον ῥηθῆναι ταύτην αὐτῷ, ὡς ὅταν τοῦτο γεγυμνωμένον καὶ κατὰ ψιλὴν ἐπίνοιαν διῃρημένον πάντῃ τῆς αὐτοῦ θεότητος, ὥς περ εἰ μηδὲ ἡνώθη ταύτῃ, λαμβάνηται, καὶ ὡς τὸ κοινὸν καὶ ἡμέτερον, ἀνάθεμα (γ΄).

— · —

§65 Τῷ φρυαξαμένῳ συνεδρίῳ κατὰ τῶν σεπτῶν εἰκόνων, ἀνάθεμα (γ΄).

§66 Τοῖς ἐκλαμβάνουσι τὰς παρὰ τῆς θείας Γραφῆς ῥήσεις κατὰ τῶν εἰδώλων, εἰς τάς σεπτὰς εἰκόνας Χριστοῦ τοῦ Θεοῦ ἡμῶν, καὶ τῶν ἁγίων αὐτοῦ, ἀνάθεμα (γ΄).

§67 Τοῖς κοινωνοῦσιν ἐν γνώσει τοῖς ὑβρίζουσι καὶ ἀτιμάζουσι τάς σεπτὰς εἰκόνας, ἀνάθεμα (γ΄).

§68 Τοῖς λέγουσιν ὅτι ὡς θεοῖς οἱ Χριστιανοὶ ταῖς εἰκόσι προσῆλθον, ἀνάθεμα (γ΄).

§69 Τοῖς λέγουσιν ὅτι πλὴν Χριστοῦ τοῦ Θεοῦ ἡμῶν, ἄλλος ἡμᾶς ἐρρύσατο τῆς τῶν εἰδώλων πλάνης, ἀνάθεμα (γ΄).

§70 Τοῖς τολμῶσι λέγειν τὴν καθολικὴν ἐκκλησίαν εἴδωλα ποτὲ δεδέχθαι ὡς ὅλον τὸ μυστήριον ἀνατρέπουσι καὶ τὴν χριστιανῶν ἐνυβρίζουσι πίστιν, ἀνάθεμα (γ΄).

§71 Εἴ τις τῆς χριστιανοκατηγορικῆς αἱρέσεως ὄντα τινὰ ἢ ἐν αὐτῇ τὸν βίον ἀπορρήξαντα διεκδικεῖ ἤτω, ἀνάθεμα (γ΄).

§72 Εἴ τις οὐ προσκυνεῖ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν εἰκόσι[44]περιγραπτὸν κατὰ τὸ ἀνθρώπινον ἤτω, ἀνάθεμα (γ΄).

§73 ῞Ολοις τοῖς αἱρετικοῖς, ἀνάθεμα (γ΄).

Τὰ κατὰ τοῦ Βαρλαὰμ καὶ Ἀκινδύνου θ΄ κεφάλαια


§74 Βαρλαὰμ καὶ Ἀκινδύνῳ καὶ τοῖς ὀπαδοῖς καὶ διαδόχοις αὐτῶν, ἀνάθεμα (γ΄).


§75 Τοῖς αὐτοῖς φρονοῦσι καὶ λέγουσι τὸ λάμψαν ἀπὸ τοῦ Κυρίου ἐπὶ τῆς θείας αὐτοῦ μεταμορφώσεως φῶς ποτὲ μὲν εἶναι ἴνδαλμα καὶ κτίσμα καὶ φάσμα ἐπὶ βραχὺ φανὲν καὶ διαλυθὲν παραχρῆμα, ποτὲ δὲ αὐτὴν τὴν οὐσίαν τοῦ Θεοῦ, ὡς εἰς αὐτὰ τὰ ἐναντιώτατα φρενοβλαβῶς καὶ ἀδύνατα παντελῶς ἑαυτοὺς ἐπιρρίπτουσι, καὶ τοῦτο μὲν τὴν Ἀρείου μαινομένοις μανίαν εἰς κτιστὰ καὶ ἄκτιστα τὴν μίαν θεότητα καὶ τὸν ἕνα Θεὸν κατατέμνοντος, τοῦτο δὲ τῇ τῶν Μασσαλιανῶν δυσσεβείᾳ συμφερομένοις[45] τὴν θείαν οὐσίαν ὁρατὴν εἶναι λεγόντων, μὴ ὁμολογοῦσι δὲ κατὰ τὰς τῶν ἁγίων θεοπνεύστους θεολογίας καὶ τὸ τῆς ἐκκλησίας εὐσεβὲς φρόνημα, μήτε κτίσμα εἶναι τὸ θειότατον ἐκεῖνο φῶς μήτε οὐσίαν Θεοῦ, ἀλλ’ ἄκτιστον καὶ φυσικὴν χάριν καὶ ἔλλαμψιν καὶ ἐνέργειαν, ἐξ αὐτῆς τῆς θείας οὐσίας ἀχωρίστως ἀεὶ προϊοῦσαν, ἀνάθεμα (γ΄).


§76 Ἔτι τοῖς αὐτοῖς φρονοῦσι καὶ λέγουσι μηδεμίαν ἐνέργειαν φυσικὴν ἔχειν τὸν Θεόν, ἀλλὰ μόνην οὐσίαν εἶναι, ταὐτόν τε καὶ ἀδιάφορον παντελῶς οἰομένοις τήν τε θείαν οὐσίαν καὶ τὴν θείαν ἐνέργειαν καὶ μηδεμίαν νοεῖσθαι τούτων κατά τι διαφοράν, ἀλλὰ τὴν αὐτὴν ποτὲ μὲν οὐσίαν ποτὲ δὲ ἐνέργειαν λέγεσθαι, ὡς καὶ αὐτὴν ἀνοήτως τὴν θείαν οὐσίαν παντάπασιν ἀναιροῦσι καὶ εἰς τὸ μὴ ὂν ἄγουσιν· ἐνεργείας γὰρ μόνον τὸ μὴ ὂν στερεῖσθαι φασὶν ἐπὶ λέξεως οἱ τῆς ἐκκλησίας διδάσκαλοι· ἤδη δὲ καὶ τὰ Σαβελλίου νοσοῦσι[46] καὶ τὴν παλαιὰν ἐκείνου συναίρεσιν καὶ σύγχυσιν καὶ συναλοιφὴν ἐπὶ τῶν τριῶν τῆς θεότητος ὑποστάσεων νῦν ἐπὶ τῆς θείας οὐσίας καὶ ἐνεργείας ἀνακαινίζειν τολμῶσι, καὶ ὁμοίως δυσσεβῶς αὐτὰς συναλείφουσι· μὴ ὁμολογοῦσι δὲ κατὰ τὰς τῶν ἁγίων θεοπνεύστους θεολογίας καὶ τὸ τῆς ἐκκλησίας εὐσεβὲς φρόνημα οὐσίαν τε ἐπὶ Θεοῦ καὶ οὐσιώδη καὶ φυσικὴν τούτου ἐνέργειαν, ὡς ἄλλοι τε πλεῖστοι τῶν ἁγίων, καὶ μάλιστα οἱ τῆς ἁγίας καὶ οἰκουμενικῆς ἕκτης συνόδου τρανῶς διεσάφησαν, περὶ τῶν δύο ἐνεργειῶν τοῦ Χριστοῦ τῆς τε θείας καὶ ἀνθρωπίνης καὶ τῶν δύο θελημάτων, αὐτὴν ἅπασαν συγκροτήσαντες, μήτε μὴν[47]** νοεῖν βουλομένοις ὥς περ ἕνωσιν θείας οὐσίας καὶ ἐνεργείας ἀσύγχυτον, οὕτως εἶναι καὶ διαφορὰν ἀδιάστατον κατά τε ἄλλα καὶ μάλιστα τὸ αἴτιον καὶ τὸ αἰτιατὸν καὶ ἀμέθεκτον καὶ μεθεκτόν, τὸ μὲν τῆς οὐσίας, τὸ δὲ τῆς ἐνεργείας. τούτοις οὖν τοῖς τὰ τοιαῦτα δυσσεβοῦσιν, ἀνάθεμα (γ΄).


§77 Ἔτι τοῖς αὐτοῖς φρονοῦσι καὶ λέγουσι κτιστὴν εἶναι πᾶσαν φυσικὴν δύναμιν καὶ ἐνέργειαν τῆς τρισυποστάτου θεότητος ὡς κτιστὴν ἐκ τούτου πάντως καὶ αὐτὴν τὴν θείαν οὐσίαν ἀναγκαζομένοις δοξάζειν· κτιστὴ γὰρ κατὰ τοὺς ἁγίους ἐνέργεια κτιστὴν δηλώσει καὶ φύσιν, ἄκτιστος δὲ ἄκτιστον χαρακτηρίσει οὐσίαν· κἀντεῦθεν ἤδη κινδυνεύσουσιν εἰς ἀθεΐαν παντελῆ περιπίπτειν καὶ τὴν ἑλληνικὴν μυθολογίαν καὶ τὴν τῶν κτισμάτων λατρείαν τῇ καθαρᾷ καὶ ἀμώμῳ τῶν χριστιανῶν πίστει προστριβομένοις, μὴ ὁμολογοῦσι δὲ κατὰ τὰς τῶν ἁγίων θεοπνεύστους θεολογίας καὶ τὸ τῆς ἐκκλησίας εὐσεβὲς φρόνημα, ἄκτιστον εἶναι πᾶσαν φυσικὴν δύναμιν καὶ ἐνέργειαν τῆς τρισυποστάτου θεότητος, ἀνάθεμα (γ΄).


§78 Ἔτι τοῖς αὐτοῖς φρονοῦσι καὶ λέγουσι σύνθεσιν τινὰ ὅλως διὰ ταῦτα γίνεσθαι ἐπὶ Θεοῦ, μὴ πειθομένοις δὲ τῇ τῶν ἁγίων διδασκαλίᾳ μηδεμίαν σύνθεσιν ἀπὸ τῶν φυσικῶν ἐν τῇ φύσει γίνεσθαι διδασκόντων, κἀντεῦθεν οὐ μόνον ἡμᾶς ἀλλὰ καὶ τοὺς ἁγίους ἅπαντας συκοφαντοῦσι, διαρρήδην ἐν πολλοῖς πολλάκις ἀναδιδάσκοντας τό τε ἁπλοῦν ἐπὶ Θεοῦ καὶ ἀσύνθετον καὶ τὴν τῆς θείας οὐσίας καὶ ἐνεργείας διαφοράν, ὡς κατ’ οὐδὲν πάντως τὴν διαφορὰν ταύτην λυμαινομένην τῇ θείᾳ ἁπλότητι· οὐ γὰρ ἂν οὕτω προδήλως ἑαυτοῖς ἐναντία θεολογεῖν ἐπεχείρουν· τοῖς οὖν τοιαῦτα κενολογοῦσι, μὴ ὁμολογοῦσι δὲ κατὰ τὰς τῶν ἁγίων θεοπνεύστους θεολογίας καὶ τὸ τῆς ἐκκλησίας εὐσεβὲς φρόνημα, μετὰ τῆς θεοπρεποῦς ταύτης διαφορᾶς καὶ τὴν θείαν ἁπλότητα πάνυ καλῶς διασῴζεσθαι, ἀνάθεμα (γ΄).

§79 Ἔτι τοῖς αὐτοῖς φρονοῦσι καὶ λέγουσιν ἐπὶ τῆς θείας οὐσίας μόνης τὸ τῆς θεότητος ὄνομα λέγεσθαι, μὴ ὁμολογοῦσι δὲ κατὰ τὰς τῶν ἁγίων θεοπνεύστους θεολογίας καὶ τὸ τῆς ἐκκλησίας εὐσεβὲς φρόνημα, καὶ ἐπὶ τῆς θείας ἐνεργείας οὐχ ἧττον αὐτὸ τίθεσθαι, καὶ οὕτω πάλιν μίαν θεότητα πᾶσι τρόποις πρεσβεύουσι, Πατρός, Υἱοῦ, καὶ ἁγίου Πνεύματος, εἴτε τὴν οὐσίαν αὐτῶν εἴτε τὴν ἐνέργειαν, θεότητα εἴποι τις, ὡς οἱ θεῖοι μυσταγωγοὶ καὶ τοῦτο ἡμᾶς ἐκδιδάσκουσιν, ἀνάθεμα (γ΄).


§80 Ἔτι τοῖς αὐτοῖς φρονοῦσι καὶ λέγουσι μεθεκτὴν τὴν θείαν οὐσίαν εἶναι ὡς τὴν τῶν Μασσαλιανῶν δυσσέβειαν εἰς τὴν καθ’ ἡμᾶς ἐκκλησίαν ἤδη παρεισάγειν ἀναισχυντοῦσι πάλαι τὴν τοιαύτην δόξαν νενοσηκότων, μὴ ὁμολογοῦσι δὲ κατὰ τὰς τῶν ἁγίων θεοπνεύστους θεολογίας καὶ τὸ τῆς ἐκκλησίας εὐσεβὲς φρόνημα, ἄληπτον μὲν εἶναι παντελῶς αὐτὴν καὶ ἀμέθεκτον, μεθεκτὴν δὲ τὴν θείαν χάριν τε καὶ ἐνέργειαν, ἀνάθεμα (γ΄).


§81 Πᾶσι τοῖς δυσσεβέσιν αὐτῶν λόγοις τε καὶ συγγράμμασιν, ἀνάθεμα (γ΄)


§82 Ἰσαὰκ τῷ ἐπονομαζομένῳ Ἀργυρῷ τῷ διὰ βίου παντὸς τὰ τοῦ Βαρλαὰμ καὶ Ἀκινδύνου νοσήσαντι, κἂν τῷ τέλει τῆς ἰδίας ζωῆς ὡς καὶ πρότερον πολλάκις παρὰ τῆς ἐκκλησίας Χριστοῦ τὴν ἐπιστροφὴν ἀπαιτηθέντι καὶ τὴν μετάνοιαν, ἐπιμείναντι δὲ τῇ δυσσεβείᾳ καὶ κακῶς τὴν ψυχὴν ἐν τῇ τῆς αἱρέσεως αὐτοῦ ὁμολογίᾳ ἀπορρήξαντι, ἀνάθεμα (γ΄).

— · —

§83 Ἀρείῳ τῷ πρώτῳ θεομάχῳ καὶ ἀρχηγῷ τῶν αἱρέσεων, ἀνάθεμα (γ΄).

§84 Πέτρῳ τῷ κναφεῖ καὶ παράφρονι τῷ λέγοντι «Ἅγιος ἀθάνατος, ὁ σταυρωθεὶς δι' ἡμᾶς», ἀνάθεμα (γ΄).

§85 Νεστορίῳ τῷ θεηλάτῳ τῷ παθητὴν λέγοντι τὴν ἁγίαν Τριάδα, καὶ Οὐαλεντίνῳ δυσσεβεῖ τῷ παράφρονι, ἀνάθεμα (γ΄).

§86 Παύλῳ τῷ Σαμοσατεῖ καὶ Θεοδοτίωνι τῷ τούτου συμμύστῃ καὶ ὁμόφρονι, σὺν ἄλλῳ Νεστορίῳ παράφρονι, ἀνάθεμα (γ΄).

§87 Πέτρῳ Δειλαίῳ τῷ αἱρετικῷ, τῷ καὶ Λυκοπέτρῳ ἐπονομαζομένῳ, Εὐτυχίῳ τε καὶ Σαββελίῳ τοῖς κακόφροσιν, ἀνάθεμα (γ΄).

§88 Ἰακώβῳ Ἀρμενίῳ τῷ Ζανζάλῳ[48]*, Διοσκόρῳ πατριάρχῃ Ἀλεξανδρείας, καὶ Σεβήρῳ τῷ δυσσεβεῖ, ἅμα Σεργίῳ, Παύλῳ, καὶ Πύρρῳ τοῖς ὁμόφροσι, σὺν Σεργίῳ μαθητῇ τοῦ Λυκοπέτρου, ἀνάθεμα (γ΄).

§89 Ὅλοις τοῖς Εὐτυχιανισταῖς καὶ Μονοθελήταις καὶ Ἰακωβίταις καὶ Ἀρτζιβουρίταις καὶ ἁπλῶς πᾶσιν αἱρετικοῖς, ἀνάθεμα (γ΄).

Ἐνταῦθα γίνεται τῶν τεθνεώτων ὀρθοδόξων βασιλέων ἡ φήμη

§90 Μιχαὴλ τοῦ ὀρθοδόξου ἡμῶν βασιλέως καὶ Θεοδώρας τῆς μακαριωτάτης βασιλίδος, αἰωνία ἡ μνήμη (γ΄).

§91 ᾿Ανδρονίκου τοῦ ἀοιδίμου καὶ μακαρίου βασιλέως ἡμῶν τοῦ Παλαιολόγου τοῦ τὴν προτέραν κατὰ Βαρλαὰμ συγκροτήσαντος σύνοδον γενναίως τε τῆς ἐκκλησίας Χριστοῦ καὶ τῆς ἱερᾶς ἐκείνης συνόδου προστάντος, καὶ πράγμασι καὶ λόγοις καὶ ταῖς διὰ στόματος ἰδίου θαυμασταῖς δημηγορίαις, τὰ μὲν εὐαγγελικὰ καὶ ἀποστολικὰ κρατύναντος δόγματα, τὸν δὲ προρρηθέντα Βαρλαάμ, αὐταῖς αἱρέσεσι καὶ συγγράμμασι καὶ ταῖς κατὰ τῆς ὀρθῆς ἡμῶν πίστεως κενοφωνίαις καθελόντος τε καὶ ἀποκηρύξαντος ὡς ἐν τοῖς ἱεροῖς τούτοις ἀγῶσι, καὶ τοῖς ὑπὲρ τῆς εὐσεβείας ἀριστεύμασι μακαρίως μεταλλάξαντος τὸν τῇδε βίον, καὶ πρὸς τὴν ἀμείνω καὶ μακαρίαν ἐκείνην διαβάντος λῆξιν, αἰωνία ἡ μνήμη (γ΄).

§92 Γρηγορίου τοῦ ἁγιωτάτου μητροπολίτου Θεσσαλονίκης, τοῦ συνοδικῶς ἐπ’ ἐκκλησίας μεγάλης Βαρλαάμ τε καὶ Ἀκίνδυνον τοὺς ἀρχηγοὺς καὶ ἐφευρετὰς τῶν καινῶν αἱρέσεων καθελόντος σὺν τῇ αὐτῶν πονηρᾷ συμμορίᾳ, τοὺς τὴν φυσικὴν καὶ ἀχώριστον ἐνέργειαν καὶ δύναμιν τοῦ Θεοῦ καὶ ἁπλῶς πάντα ὁμοῦ τὰ φυσικὰ τῆς ἁγίας Τριάδος ἰδιώματα, κτίσματα τετολμηκότας εἰπεῖν· ἀλλὰ δὴ καὶ τὸ τῆς θεότητος ἀπρόσιτον φῶς τὸ λάμψαν ἐπὶ τοῦ ὄρους ἀπὸ Χριστοῦ, θεότητά τε κτιστήν, καὶ τὰς πλατωνικὰς ἰδέας καὶ τοὺς ἑλληνικοὺς μύθους ἐκείνους ἐπεισαγαγεῖν ἐπιχειρήσαντας αὖθις κακῶς τῇ ἐκκλησίᾳ τοῦ[49] Χριστοῦ, τῆς δὲ κοινῆς τοῦ Χριστοῦ ἐκκλησίας καὶ τῶν ἀληθινῶν καὶ ἀπταίστων περὶ θεότητος δογμάτων σοφῶς καὶ γενναίως ἄγαν προπολεμήσαντος καὶ συγγράμμασι καὶ λόγοις καὶ διαλέξεσι, καὶ μίαν θεότητα καὶ Θεὸν ἕνα τρισυπόστατον, ἐνεργῆ, θελητικόν, παντοδύναμον, ἄκτιστον διὰ πάντων κατὰ τὰς θείας Γραφὰς καὶ δὴ καὶ τοὺς θεολόγους καὶ ἐξηγητὰς τούτων ἀνακηρύξαντος, Ἀθανάσιον φημὶ καὶ Βασίλειον, Γρηγόριον καὶ Ἰωάννην τὸν χρυσορρήμονα Κύριλλόν τε πρὸς τούτοις καὶ Μάξιμον τὸν σοφὸν καὶ τὸν ἐκ Δαμασκοῦ θεορρήμονα, οὐ μὴν ἀλλὰ καὶ τοὺς λοιποὺς πατέρας καὶ διδασκάλους τῆς Χριστοῦ ἐκκλησίας, καὶ κοινωνοῦ καὶ συνῳδοῦ[50] καὶ συμφώνου καὶ σπουδαστοῦ καὶ συναγωνιστοῦ πάντων τούτων ἀναφανέντος καὶ λόγοις καὶ πράγμασιν, αἰωνία ἡ μνήμη (γ΄).

§93 Πάντων τῶν ὑπὲρ τῆς ὀρθοδοξίας συναγωνισαμένων[51] τῷ ἀοιδίμῳ καὶ μακαρίῳ[52] τούτῳ βασιλεῖ καὶ δὴ καὶ [τοῖς[53]] μετ’ ἐκεῖνον καὶ λόγοις καὶ διαλέξεσι συγγράμμασί τε καὶ διδασκαλίαις καὶ παντὶ [54] λόγῳ καὶ πράγματι[55] γενναίως τῆς ἐκκλησίας προστάντων Χριστοῦ, καὶ τὰς μὲν πονηρὰς καὶ πολυειδεῖς αἱρέσεις Βαρλαάμ τε καὶ Ἀκινδύνου καὶ τῶν ὁμοφρόνων ἐκείνοις ἐπ’ ἐκκλησίας ἐξελεγξάντων τε καὶ ἀποκηρυξάντων ὁμοῦ, τὰ δὲ ἀποστολικά τε καὶ πατρικὰ τῆς εὐσεβείας δόγματα λαμπρῶς ἀνακηρυξάντων, καὶ διὰ ταῦτα[56] [57] κακῶς ἀκουόντων παρὰ τῶν κακοδόξων καὶ συκοφαντουμένων καὶ συνυβριζομένων τοῖς ἱεροῖς θεολόγοις καὶ θεοφόροις ἡμῶν πατράσι καὶ διδασκάλοις, αἰωνία ἡ μνήμη (γ΄).

§94 Τῶν ὁμολογούντων ἕνα Θεὸν τρισυπόστατον, παντοδύναμον, οὐ μόνον ἄκτιστον κατὰ τὴν οὐσίαν καὶ τὰς ὑποστάσεις ἀλλὰ καὶ κατὰ τὴν ἐνέργειαν, καὶ λεγόντων «προϊέναι μὲν τὴν θείαν ἐνέργειαν ἐκ τῆς θείας οὐσίας, προϊέναι δὲ ἀδιαιρέτως», διὰ μὲν τοῦ «προϊέναι» τὴν ἀπόρρητον διάκρισιν παριστώντων, διὰ δὲ τοῦ «ἀδιαιρέτως» ὑπερφυᾶ δεικνύντων τὴν ἕνωσιν, ὡς ἡ ἁγία καὶ οἰκουμενικὴ ἕκτη σύνοδος ἀπεφήνατο, αἰωνία ἡ μνήμη (γ΄).

§95 Τῶν ὁμολογούντων τὸν Θεόν, ὥς περ κατ’ οὐσίαν ἄκτιστον καὶ ἄναρχον, οὕτω δὴ καὶ κατ’ ἐνέργειαν, τοῦ ἀνάρχου δηλαδὴ [58] κατὰ χρόνον λαμβανομένου, καὶ[59] κατὰ μὲν τὴν θείαν οὐσίαν ἀμέθεκτον καὶ ἀπερινόητον πάντῃ τὸν Θεὸν λεγόντων, μεθεκτὸν δὲ αὐτὸν εἶναι τοῖς ἀξίοις κατὰ τὴν θείαν καὶ θεοποιὸν ἐνέργειαν, ὡς οἱ τῆς ἐκκλησίας θεολόγοι φασίν, αἰωνία ἡ μνήμη (γ΄).

§96 Τῶν ὁμολογούντων τὸ ἐκλάμψαν ἀπορρήτως φῶς ἐπὶ τοῦ ὄρους τῆς τοῦ Κυρίου μεταμορφώσεως φῶς ἀπρόσιτον εἶναι καὶ φῶς ἄπλετον καὶ φύσιν ἀπερινόητον θείας αἴγλης καὶ δόξαν ἀπόρρητον καὶ θεότητος δόξαν ὑπερτελῆ καὶ προτέλειον καὶ ἄχρονον τοῦ Υἱοῦ δόξαν καὶ βασιλείαν Θεοῦ καὶ κάλλος ἀληθινὸν καὶ ἐράσμιον περὶ τὴν θείαν καὶ μακαρίαν φύσιν καὶ φυσικὴν δόξαν Θεοῦ καὶ θεότητα Πατρὸς καὶ Πνεύματος ἐν Υἱῷ μονογενεῖ ἀπαστράπτουσαν[60], ὡς οἱ θεῖοι καὶ θεοφόροι πατέρες ἡμῶν εἰρήκασιν, Ἀθανάσιος καὶ[61] Βασίλειος οἱ μεγάλοι, Γρηγόριος ὁ θεολόγος καὶ[62]Ἰωάννης ὁ χρυσόστομος ἔτι τε καὶ ὁ ἐκ Δαμασκοῦ Ἰωάννης, καὶ διὰ ταῦτα καὶ ἄκτιστον δοξαζόντων τὸ θειότατον τοῦτο φῶς, αἰωνία ἡ μνήμη (γ΄).

§97 Τῶν δοξαζόντων τὸ φῶς τῆς τοῦ Κυρίου μεταμορφώσεως ἄκτιστον μὲν διὰ τὰ προειρημένα, μὴ μέντοιγε αὐτὸ εἶναι λεγόντων τὴν ὑπερούσιον τοῦ Θεοῦ οὐσίαν ὡς ἐκείνης ἀοράτου παντάπασι καὶ ἀμεθέκτου μενούσης· «Θεὸν γὰρ οὐδεὶς ἑώρακε πώποτε», δηλαδὴ καθὼς ἔχει φύσεως, οἱ θεολόγοι φασί· δόξαν δὲ μᾶλλον αὐτὸ λεγόντων φυσικὴν τῆς ὑπερουσίου οὐσίας ἐξ ἐκείνης προϊοῦσαν ἀδιαιρέτως καὶ ἐπιφαινομένην διὰ φιλανθρωπίαν Θεοῦ τοῖς κεκαθαρμένοις τὸν νοῦν, μεθ’ ἧς δόξης ὁ Κύριος ἡμῶν καὶ Θεὸς ἥξει κατὰ τὴν δευτέραν καὶ φρικτὴν αὐτοῦ παρουσίαν «κρῖναι ζῶντας καὶ νεκρούς», ὡς οἱ θεολόγοι τῆς ἐκκλησίας φασίν, αἰωνία ἡ μνήμη (γ΄).

§98 Μιχαὴλ τοῦ ὀρθοδόξου ἡμῶν βασιλέως καὶ Θεοδώρας τῆς ἁγίας αὐτοῦ μητρός, αἰωνία ἡ μνήμη (γ΄).

§99 Βασιλείου καὶ Κωνσταντίνου, Λέοντος καὶ Ἀλεξάνδρου, Χριστοφόρου καὶ ῾Ρωμανοῦ, Κωνσταντίνου, ῾Ρωμανοῦ, Νικηφόρου καὶ Ἰωάννου, Βασιλείου καὶ Κωνσταντίνου, Ἀνδρονίκου καὶ ῾Ρωμανοῦ, Μιχαήλ, Νικηφόρου, Ἰσαακίου, Ἀλεξίου καὶ Ἰωάννου, Μανουὴλ τοῦ διὰ τοῦ θείου καὶ ἀγγελικοῦ σχήματος μετονομασθέντος Ματθαίου μοναχοῦ, Ἰσαακίου, Ἀλεξίου καὶ Θεοδώρου, τῶν τὴν οὐράνιον βασιλείαν τῆς ἐπιγείου ἀνταλλαξαμένων, αἰωνία ἡ μνήμη (γ΄).

§100 ᾿Ιωάννου τοῦ ἐν εὐσεβεῖ τῇ μνήμῃ γενομένου ἀοιδίμου βασιλέως ἡμῶν τοῦ Δούκα, τοῦ διὰ τοῦ θείου καὶ ἀγγελικοῦ σχήματος μετονομασθέντος πάλιν Θεοδώρου μοναχοῦ, αἰωνία ἡ μνήμη (γ΄).

§101 Μιχαὴλ τοῦ ἐν εὐσεβεῖ τῇ μνήμῃ γενομένου ἀοιδίμου βασιλέως ἡμῶν Παλαιολόγου τοῦ νέου, αἰωνία ἡ μνήμη (γ΄).

§102 Ἀνδρονίκου τοῦ ἐν εὐσεβεῖ τῇ μνήμῃ γενομένου ἀοιδίμου βασιλέως ἡμῶν τοῦ Παλαιολόγου, τοῦ διὰ τοῦ θείου καὶ ἀγγελικοῦ σχήματος μετονομασθέντος Ἀντωνίου μοναχοῦ, αἰωνία ἡ μνήμη (γ΄).

§103 Ἀνδρονίκου τοῦ ἐν εὐσεβεῖ τῇ λήξει γενομένου ἀοιδίμου εὐσεβεστάτου καὶ φιλοχρίστου βασιλέως ἡμῶν τοῦ Παλαιολόγου, αἰωνία ἡ μνήμη (γ΄).

§104 Ἰωάννου τοῦ ἐν εὐσεβεῖ τῇ λήξει[63] γενομένου ἀοιδίμου, εὐσεβεστάτου καὶ φιλοχρίστου βασιλέως ἡμῶν τοῦ Κατακουζηνοῦ, τοῦ διὰ τοῦ θείου καὶ ἀγγελικοῦ σχήματος μετονομασθέντος Ἰωάσαφ, αἰωνία ἡ μνήμη (γ΄).


§105 Εὐδοκίας καὶ Θεοφανοῦς, Θεοδώρας καὶ Ἑλένης, Θεοφανοῦς καὶ Θεοδώρας, Αἰκατερίνης, Εὐδοκίας, Μαρίας, Εἰρήνης, καὶ Μαρίας τῆς διὰ τοῦ θείου καὶ ἀγγελικοῦ σχήματος μετονομασθείσης Ξένης μοναχῆς, Εὐφροσύνης, Ἄννης καὶ Ἑλένης, τῶν εὐσεβεστάτων αὐγουστῶν, αἰωνία ἡ μνήμη (γ΄).


§106 Εἰρήνης τῆς ἐν εὐσεβεῖ τῇ μνήμῃ γενομένης [64] ἀοιδίμου δεσποίνης ἡμῶν, τῆς διὰ τοῦ θείου καὶ ἀγγελικοῦ σχήματος μετονομασθείσης Εὐγενίας μοναχῆς, αἰωνία ἡ μνήμη (γ΄).


§107 Θεοδώρας τῆς ἐν εὐσεβεῖ τῇ μνήμῃ γενομένης ἀοιδίμου δεσποίνης ἡμῶν, τῆς διὰ τοῦ θείου καὶ ἀγγελικοῦ σχήματος μετονομασθείσης Εὐγενίας μοναχῆς, αἰωνία ἡ μνήμη (γ΄).

§108 Εἰρήνης τῆς ἐν εὐσεβεῖ τῇ μνήμῃ γενομένης ἀοιδίμου δεσποίνης ἡμῶν, αἰωνία ἡ μνήμη (γ΄).

§109 Μαρίας τῆς ἐν εὐσεβεῖ τῇ μνήμῃ γενομένης ἀοιδίμου δεσποίνης ἡμῶν, τῆς διὰ τοῦ θείου καὶ ἀγγελικοῦ σχήματος μετονομασθείσης Ξένης μοναχῆς, αἰωνία ἡ μνήμη (γ΄).

§110 Ἄννης τῆς ἐν εὐσεβεῖ τῇ μνήμῃ γενομένης ἀοιδίμου δεσποίνης ἡμῶν, τῆς διὰ τοῦ θείου καὶ ἀγγελικοῦ σχήματος μετονομασθείσης Ἀναστασίας μοναχῆς, τῆς ἔργοις καὶ λόγοις ὅλῃ τῇ ψυχῇ διὰ βίου ἀγωνισαμένης ὑπέρ τε [τῆς] συστάσεως τῶν ἀποστολικῶν καὶ πατρικῶν τῆς ἐκκλησίας δογμάτων καὶ τῆς καθαιρέσεως τῆς πονηρᾶς καὶ ἀθέου τοῦ Βαρλαὰμ καὶ Ἀκινδύνου αἱρέσεως καὶ τῶν ὁμοφρόνων ἐκείνοις, αἰωνία ἡ μνήμη (γ΄).

§111 Εἰρήνης τῆς ἐν εὐσεβεῖ τῇ μνήμῃ γενομένης ἀοιδίμου δεσποίνης ἡμῶν, τῆς διὰ τοῦ θείου καὶ ἀγγελικοῦ σχήματος μετονομασθείσης Εὐγενίας μοναχῆς, αἰωνία ἡ μνήμη (γ΄).

§112 Γερμανοῦ, Ταρασίου, Νικηφόρου καὶ Μεθοδίου, τῶν ἀοιδίμων καὶ μακαρίων πατριαρχῶν, αἰωνία ἡ μνήμη (γ΄).

§113 Ἰγνατίου, Φωτίου, Στεφάνου [καὶ] Ἀντωνίου, Νικολάου καὶ Εὐθυμίου, Στεφάνου, Τρύφωνος [καὶ] Θεοφυλάκτου, Πολυεύκτου, Ἀντωνίου, Νικολάου, Σισινίου, Σεργίου, Εὐσταθίου, Ἀλεξίου, Μιχαήλ, Ἰωάννου, Κωνσταντίνου, Κοσμᾶ, Εὐστρατίου, Νικολάου, Λέοντος, Μιχαήλ, Θεοδότου, Λουκᾶ, Μιχαήλ, Χαρίτωνος, Θεοδότου, Βασιλείου, Νικήτα, Λεοντίου, Δοσιθέου, Μελετίου, Πέτρου, Γεωργίου, Μιχαήλ, Θεοδώρου, Ἰωάννου, Μαξίμου, Μανουήλ, Μεθοδίου τοῦ διὰ τοῦ θείου καὶ ἀγγελικοῦ σχήματος μετονομασθέντος Ἀκακίου μοναχοῦ, Μανουὴλ τοῦ διὰ τοῦ θείου καὶ ἀγγελικοῦ σχήματος μετονομασθέντος Ματθαίου μοναχοῦ, τῶν ὀρθοδόξων πατριαρχῶν, αἰωνία ἡ μνήμη (γ΄).

§114 Γερμανοῦ τοῦ ἐν μακαρίᾳ τῇ λήξει γενομένου ἀοιδίμου πατριάρχου, τοῦ διὰ τοῦ θείου καὶ ἀγγελικοῦ σχήματος μετονομασθέντος Γεωργίου μοναχοῦ, αἰωνία ἡ μνήμη (γ΄).

§115 Ἀρσενίου τοῦ ἐν μακαρίᾳ τῇ λήξει γενομένου ἁγιωτάτου καὶ ἀοιδίμου πατριάρχου, αἰωνία ἡ μνήμη (γ΄).

§116 Ἰωσὴφ τοῦ ἐν μακαρίᾳ τῇ λήξει γενομένου ἁγιωτάτου καὶ ἀοιδίμου πατριάρχου, αἰωνία ἡ μνήμη (γ΄).

§117 Ἀθανασίου τοῦ ἐν μακαρίᾳ τῇ λήξει γενομένου ἁγιωτάτου καὶ ἀοιδίμου πατριάρχου, αἰωνία ἡ μνήμη (γ΄).

§118 Γερασίμου τοῦ ἁγιωτάτου καὶ ἀοιδίμου πατριάρχου, αἰωνία ἡ μνήμη (γ΄).

§119 Ἡσαΐου τοῦ ἁγιωτάτου πατριάρχου, αἰωνία ἡ μνήμη (γ΄).

§120 Ἰσιδώρου τοῦ ἐν μακαρίᾳ τῇ λήξει γενομένου ἁγιωτάτου καὶ ἀοιδίμου πατριάρχου, αἰωνία ἡ μνήμη (γ΄).

§121 Καλλίστου τοῦ ἐν μακαρίᾳ τῇ λήξει γενομένου ἁγιωτάτου καὶ ἀοιδίμου πατριάρχου, αἰωνία ἡ μνήμη (γ΄).

§122 Φιλοθέου τοῦ ἐν μακαρία τῇ λήξει γενομένου ἁγιωτάτου καὶ ἀοιδίμου πατριάρχου, τοῦ στερρῶς ὑπὲρ τῆς ἐκκλησίας [τοῦ] Χριστοῦ καὶ τῶν ὀρθῶν αὐτῆς δογμάτων καὶ λόγοις καὶ πράγμασι καὶ διαλέξεσι καὶ διδασκαλίαις καὶ συγγράμμασιν ἀγωνισαμένου, αἰωνία ἡ μνήμη (γ΄).

§123 Χριστοφόρου, Θεοδώρου, Ἀγαπίου καἰ Ἰωάννου, Νικολάου, Ἠλιοὺ καἰ Θεοδώρου, Βασιλείου, Πέτρου, Θεοδοσίου, Νικηφόρου καἰ Ἰωάννου, τῶν ἀοιδίμων πατριαρχῶν Ἀντιοχείας, αἰωνία ἡ μνήμη (γ΄).

§124 Δαμιανοῦ, Βασιλείου, Κωνσταντίνου, Νικηφόρου, Λέοντος καὶ Σισινίου[65], Βασιλείου καὶ Ἰωσήφ, Μιχαὴλ καὶ Χριστόφορου, Νικηφόρου, Γεωργίου, Παντολέοντος καὶ Ἀλεξάνδρου, Κοσμᾶ καὶ Κωνσταντίνου, Θεοφάνους, Πέτρου, Ἰωάννου, Νικήτα, Γεωργίου, Νικολάου καὶ Ἰωάννου, τῶν ὀρθοδόξων μητροπολιτῶν, αἰωνία ἡ μνήμη (γ΄).

§125 Μιχαήλ, Μητροφάνους, Μελετίου, Ἰγνατίου καὶ Μαξίμου, τῶν ἀοιδίμων μητροπολιτῶν Παλαιῶν Πατρῶν, αἰωνία ἡ μνήμη (γ΄).

§126 Ἐνταῦθα γίνεται ἡ μνήμη[66] τῶν βασιλέων, πατριαρχῶν καἰ ὅλων τῶν ζώντων.

§127 Ἡ ἁγία Τριὰς αὐτοὺς ἐδόξασεν.



§128 Τούτων τοῖς ὑπὲρ τῆς εὐσεβείας μέχρι θανάτου ἄθλοις τε καὶ ἀγωνίσμασι καὶ διδασκαλίαις παιδαγωγεῖσθαί τε καὶ κρατύνεσθαι Θεὸν ἐκλιπαροῦντες καὶ μιμητὰς τῆς ἐνθέου αὐτῶν πολιτείας μέχρι τέλους ἀναδείκνυσθαι ἐκδυσωποῦντες, ἀξιωθείημεν τῶν ἐξαιτουμένων, οἰκτιρμοῖς καὶ χάριτι τοῦ μεγάλου καὶ πρώτου ἀρχιερέως Χριστοῦ τοῦ ἀληθινοῦ Θεοῦ ἡμῶν, πρεσβείαις τῆς ὑπερενδόξου δεσποίνης ἡμῶν θεοτόκου καὶ ἀειπαρθένου Μαρίας, τῶν θεοειδῶν ἀγγέλων καὶ πάντων ἁγίων. ἀμήν.

[1] ῞Ετέρα γραφή· «ἐν ᾧ τὸν εὐχαριστήριον ἐπ’ ἀγαθοῖς θερισμὸν»

[2] [Ψα 88, 47-48]

[3] ῾Ετέρα γραφή· «ἕκαστον»

[4] ῾Ετέρα γραφή· «προδιέγραφέ τε»

[5] ᾿Ενιαχοῦ προστίθεται «διὰ τῶν»

[6] ῾Ετέρα γραφή· «συμπεφώνηκεν»

[7] ῾Ετέρα γραφή· «τῶν Στουδίου»

[8] ῾Ετέρα γραφή· «ἑαυτοῖς»

[9] ᾿Ενιαχοῦ προστίθεται· «αὐτὴν ἐκείνην»

[10] ῾Ετέρα γραφή· «ἐναστραφῆναι»

[11] ῾Ετέρα γραφή· «καθυποβαλλομένους»

[12] ῾Ετέρα γραφή· «πρῶτον»

[13] ῾Ετέρα γραφὴ ἐσφαλμένως· «ἰδιαίτερα»

[14] ᾿Ενιαχοῦ παραλείπεται τὸ «καὶ»

[15] ῾Ετέρα γραφή· «Λαλουδίῳ»

[16] Ἑτέρα γραφή· «μυσαρὰν»

[17] ᾿Ενιαχοῦ προστίθεται ἐνταῦθα τὸ «καὶ»

[18] ῞Ετεραι γραφαί· «ἐγένετο καὶ παρήχθησαν» — «ἐγένοντο καὶ παρήχθησαν»

[19] Εἴς τινας ἐκδόσεις ἐξέπεσαν αἱ λέξεις «σαφῶς καὶ»

[20] Εἴς τινας ἐκδόσεις ἐξέπεσεν ἡ λέξις «λοιπαῖς»

[21] ᾿Εν ἄλλοις ἐσφαλμένως· «ἀχωρίστως καὶ ἀδιασπάστως»

[22] «αὐτῷ τιμᾶται»· ἐν ἄλλοις ἐσφαλμένως «αὐτοτιμᾶται»

[23] ᾿Εν ἄλλοις ἀντὶ τοῦ «πάπα» ἐσφαλμένως κεῖται· «τοῦ ἁγιωτάτου ἀρχιεπισκόπου»

[24] Εἴς τινας ἐκδόσεις ἐξέπεσεν ἡ λέξις «ταύτην»

[25] ᾿Ενιαχοῦ προστίθεται «ἀεὶ»

[26] ᾿Ενιαχοῦ προστίθεται «διαρκοῦς τε καὶ ἀιδίου»

[27] ᾿Ενιαχοῦ προστίθεται ἡ φράσις «τελείου ἐκ τελείου, κατὰ τὸν τρόπον τῆς θείας ὑπάρξεως, ἔννου ἐμψύχου»

[28] ῾Ετέρα γραφή· «ἡ δουλεία καὶ ἡ ἄγνοια»

[29] ῾Ετέρα γραφή· «ἀνεχομένων»

[30] Εἴς τινας ἐκδόσεις ἐξέπεσεν ἡ λέξις «ὡς»

[31] Εἴς τινας ἐκδόσεις ἐξέπεσεν ἡ λέξις «τοῦ»

[32] ᾿Ενιαχοῦ προστίθεται· «καὶ»

[33] ῾Ετέρα γραφή· «εὐσεβοῦς»

[34] ῾Ετέρα γραφή· «ἀσυγχύτως»

[35] ῾Ετέρα γραφή· «ὁμοτίμου»

[36] ᾿Ενιαχοῦ προστίθεται· «καὶ»

[37] Ἐνιαχοῦ τὸ «τοῦ» παραλείπεται.

[38] ῾Ετέρα γραφή· «καθαιρο<υ>μένοις»

[39] ῾Ετέρα γραφή· «συναπαχθῆναι»

[40] ῾Ετέρα γραφὴ «ψευδομάχῳ»

[41] ῾Ετέρα γραφὴ «τε»

[42] Εἴς τινας ἐκδόσεις ἐξέπεσεν ἡ λέξις «καὶ»

[43] ᾿Ενιαχοῦ προστίθεται· «τε»

[44] ῾Ετέρα γραφή· «εἰκόνι»

[45] ῾Ετέρα γραφή· «συμφυρομένοις»

[46] ῾Ετέρα γραφή· «νοοῦσι»

[47] ῾Ετέρα γραφή· «μὲν»

[48] ῾Ετέρα γραφή· «Στανστάλῳ»

[49] ᾿Εν ἄλλοις παραλείπεται τὸ «τοῦ»

[50] ῾Ετέρα γραφή· «συνοδοῦ»

[51] ῾Ετέρα γραφή· «συνηγωνισμένων»

[52] ῾Ετέρα γραφή· «μακαρίτῃ»

[53] ᾿Εσφαλμένη γραφή· «τῆς» — ἴσως ὀρθότερον «τῶν»

[54] ᾿Ενιαχοῦ προστίθεται· «καὶ»

[55] ῾Ετέρα γραφή· «πράγμασι»

[56] ῾Ετέρα γραφή· «τοῦτο»

[57] ᾿Ενιαχοῦ προστίθεται· «καὶ»

[58] ᾿Ενιαχοῦ προστίθεται· «οὐ»

[59] ᾿Εν ἄλλοις παραλείπεται τὸ «καὶ»

[60] ᾿Εν ἄλλοις εὕρηται· «δόξαν Θεοῦ, Πατρὸς καὶ Πνεύματος ἐν Υἱῷ μονογενεῖ ἀπαστράπτουσαν, καὶ θεότητα»

[61] ᾿Ενιαχοῦ παραλείπεται τὸ «καὶ»

[62] ᾿Ενιαχοῦ παραλείπεται τὸ «καὶ»

[63] ῾Ετέρα γραφή· «μνήμῃ»

[64] ᾿Ενιαχοῦ προστίθεται· «καὶ»

[65] ῾Ετέρα γραφή· «Σισίνου»

[66] ῾Ετέρα γραφή· «φήμη»

Συμπλήρωμα παρατηρήσεων.

– Στὴν ἀρχὴ τῆς §2 σὲ ὅλες τὶς ὑπόψιν ἐκδόσεις σημειοῦται «καὶ εὐαγγελικαῖς ἱστορίαις στοιχειούμενοι»· τὸ «στοιχειούμενοι» διώρθωσα σὲ «στοιχούμενοι».

(δημοσίευσις 22/3/2009)

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Posts: 60
Joined: Sat 10 June 2017 12:29 am


Postby d9popov » Fri 9 March 2018 12:11 am


Quotations from Matins, Second Sunday of the Great Fast, Lenten Triodion, http://www.ocf.org/OrthodoxPage/prayers ... n/lent2sun: “Preachers who speak of things divine, chosen theologians and all whose tongues are inspired by God, gather with one accord to rightly praise holy Gregory, the herald of the Spirit.… Let us praise Gregory the great, the pillar of the Faith, the champion of the Church, the good shepherd of Thessalonica and the true glory of the order of bishops. You desired a higher life, Father Gregory, and the path of perfection from earliest childhood, proving a true follower and companion of your namesake, Gregory the Theologian.… HOLY FATHER GREGORY, PRAY TO GOD FOR US! We hold fast to your inspired teaching, rejecting every false construction of the heretics, putting them all to flight with your holy writings, Gregory. You refuted the foolish wisdom of heretics, blessed one of God. He who is the true Wisdom came to dwell in your heart, and you broke their rebellious pride triumphantly with His aid! Every lust of the flesh that is condemned to perish you put to death in your wisdom, and brought your soul to life through ascetic deeds, turning all its powers to the contemplation of God.… You cut down the thorns of heresy and the tares of falsehood with the scythe of your words and holy writings, and you sowed the holy seeds of Orthodoxy, Bishop Gregory. Your words and sacred writings are dew from heaven, most wise Gregory; honey from the rock, the bread of angels for those who hear or read, sweet nectar and ambrosia, and a fount of living water! Land and sea acknowledge you as their teacher, as the holy pillar of the Orthodox Faith the sacred armory of divine dogmas, a wise and saintly theologian, and the friend and companion of the apostles.… The vain boasts of foolish Barlaam were shattered by the wise emperor’s piercing understanding, words and teaching, and by yours as well, O Gregory. Let us honor in hymns the divine harp of the Spirit, the trumpet that plainly proclaimed the mysteries of the Lord, the Bishop of Thessalonica, the tongue that spoke of God. Leading the people as a pillar of fire, burning the enemies of the Faith, you gave light to the Orthodox faithful, divinely-wise Gregory, our father.… TOGETHER WE SING YOUR PRAISES, DIVINELY-INSPIRED GREGORY: GOD’S HOLY INSTRUMENT OF WISDOM; THE JOYFUL TRUMPET OF THEOLOGY. AS YOU NOW STAND IN MIND AND SPIRIT BEFORE THE CREATING WISDOM, GUIDE OUR MINDS TO HIM, FATHER, THAT WE MAY CRY OUT TO YOU: REJOICE, PREACHER OF GRACE!… You appeared as an angelic messenger on earth, proclaiming the mysteries of God to mortal men. Endowed with a human mind and flesh, you spoke with the voice of the bodiless powers, filling us with wonder, saint inspired by God, so that we cry out to you: Rejoice, for through you the darkness is dispelled. Rejoice, for through you the light has returned! Rejoice, messenger of the uncreated Godhead. Rejoice, reprover of created folly! Rejoice, unscaleable height, telling of God’s nature. Rejoice, unfathomable depth which speaks of His power! Rejoice, for you rightly proclaimed the glory of God. Rejoice, for you denounced the opinions of evildoers. Rejoice, torch that shows us the Sun. Rejoice, cup flowing with nectar! Rejoice, for the truth has shown forth from you. Rejoice, for error has been plunged into darkness through you! REJOICE, O PREACHER OF GRACE!… All who study your words and writings, Gregory, are initiated into the knowledge of God, being filled with spiritual wisdom and becoming theologians of the uncreated grace and energy of God! You shattered the weapons of false believers, holy bishop, destroying the arrogance of Barlaam and the power of heretics, as a large rock destroys a spider’s web. The faith of the Orthodox is sealed by your words and teachings and writings, Gregory! You humbled the boldness of heresy, bringing the denial of true faith to an end, overthrowing the false believers.…We glorify not three Gods, but one Godhead; we honor in very truth three Persons: the Father unbegotten, the Son begotten from the Father, the Holy Spirit proceeding from the Father; One God in Three; ascribing to each the title ‘God’ with true faith and glory!… With the theologian saints, you now stand in worship before the throne of the all-merciful God, for you were their equal in your way of life, wise Gregory, the bishop of Thessalonica, the glory of the hierarchs, adorned with the dignity of the high priesthood. Before your conception in the womb, God knew the purity of your understanding; He revealed clearly to the faithful Emperor that you are an invincible champion of the Church; you were sealed with the high priesthood’s chrism in a secure and lawful consecration. The harmful faction of Acidynus was completely defeated, and vanished as the smoke, confounded by your voice of thunder, and by the wisdom of your teaching, glorious Gregory, bishop of Thessalonica.…You became a mirror of God, Gregory, for you kept the divine image spotless in yourself, bravely setting your mind as master over the passions of the flesh, according to the likeness of God and becoming the glorious dwelling of the Holy Trinity! Inspired by the divine Spirit, you came to the aid of the pious emperor as an angel on wings, fighting against the foolish-minded Barlaam, who blasphemed in his madness against the glory of God, rightly gaining the victory over him. Filled wholly with heavenly wisdom, glorious saint, you shone as a light in the world, teaching the doctrines of the Orthodox Faith. In your love for true wisdom you conceived the fear of God, and gave birth to the words of the Spirit within your heart.… REJOICE, PRIDE OF THE FATHERS; MOUTHPIECE OF THOSE WHO SPEAK IN THEOLOGY, DWELLING OF GENTLE PEACE AND HOUSE OF WISDOM, LEADER OF TEACHERS AND SEA OF INTELLECT. REJOICE, INSTRUMENT OF WORK, FULFILLMENT OF VISION, AND HEALER DF HUMAN ILLNESS. REJOICE, FATHER, TREASURE OF THE SPIRIT, BOTH IN YOUR LIFE AND YOUR DEATH.… IN THE WORLD, YOU LED A BLESSED LIFE; THEREFORE NOW YOU REJOICE WITH THE THRONGS OF THE BLESSED, AND AS A MEEK ONE, INHERITING THE LAND OF THE MEEK, ENRICHED BY GOD WITH THE GRACE OF MIRACLES, BISHOP GREGORY, WHICH YOU NOW GRANT TO THOSE WHO HONOR YOU!… PLANTING ORTHODOX DOCTRINES, UPROOTING THE THORNS OF EVIL OPINION, BLESSED ONE; GROWING WELL THE PLANT OF FAITH WITH THE RAIN OF YOUR TEACHINGS, AS A GOOD FARMER, YOU OFFERED TO GOD FRUIT A HUNDRED-FOLD!… THE RANKS OF ANGELS AND THE ASSEMBLIES OF MEN WONDERED AT THE SPLENDOR OF YOUR BLAMELESS LIFE, BLESSED ONE; FOR BY YOUR OWN CHOICE YOU SHOWED YOURSELF A FIRM CONTENDER, AN ASCETIC, WORTHY BISHOP AND SERVANT OF GOD, AND HIS CHOSEN FRIEND!”

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