Sophia Scriptura

Synodal Letter of the Council of Constantinople (382) to Damasus and the Western Bishops (complete)

Anonymous · Synodal Letter of the Council of Constantinople (382) to Damasus and the Western Bishops · 382 · Constantinople · 4 passages

Greek text: PG 82 (Greek text: Theodoret, Historia ecclesiastica, ed. J. L. Schulze (PG 82, 1864), digitized by Perseus and First1KGreek (CC BY-SA 4.0)).English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 1

1PG 82:1212b–1213b

Κυρίοις τιμιωτάτοις, καὶ εὐλαβεστάτοις ἀδελφοῖς καὶ συλλειτουργοῖς, Δαμάσῳ, Ἀμβροσίῳ, Βρίττωνι, Οὐαλεριανῷ, Ἀσχολίῳ, Ἀνεμίῳ, Βασιλείῳ, καὶ τοῖς λοιποῖς ἁγίοις ἐπισκόποις, τοῖς συνεληλυθόσιν ἐν τῇ μεγάλῃ πόλει Ῥώμῃ, ἡ ἁγία σύνοδος τῶν ὀρθοδόξων ἐπισκόπων, τῶν συνεληλυθότων ἐν τῇ μεγάλῃ πόλει Κωνσταντινουπόλει, ἐν Κυρίῳ χαίρειν. Τὸ μὲν ὡς ἀγνοοῦσαν τὴν ὑμετέραν εὐλάβειαν διδάσκειν, καὶ διηγεῖσθαι τῶν παθημάτων τὸ πλῆθος, τῶν ἐπαχθέντων ἡμῖν παρὰ τῆς τῶν Ἀρειανῶν δυναστείας, περιττὸν ἴσως. Οὔτε γὰρ οὕτω πάρεργον τὰ καθʼ ἡμᾶς κρίνειν τὴν ὑμετέραν ἡγούμεθα θεοσέβειαν, ὡς δεῖσθαι τοῦ μαθεῖν ταῦτα, οἷς ἐχρῆν συναλγεῖν· οὔτε τοιοῦτοί τινες περισχόντες ἡμᾶς χειμῶνες, ὡς λανθάνειν ἀπὸ σμικρότητος. Ὅ τε χρόνος τῶν διωγμῶν νεαρὸς, ἔναυλον ἔτι φυλάττων τὴν μνήμην, οὐ τοῖς πεπονθόσι μόνον, ἀλλὰ καὶ τοῖς διʼ ἀγάπην τὰ τῶν πεπονθότων οἰκειουμένοις. Χθὲς γὰρ ὡς εἰπεῖν ἔτι καὶ πρώην οἱ μὲν τῶν τῆς ἐξορίας λυθέντες δεσμῶν εἰς τὰς ἑαυτῶν Ἐκκλησίας διὰ μυρίων ἐπανήκασι θλίψεων· τῶν δὲ καὶ τελειωθέντων ἐν ταῖς ἐξορίαις ἐπανεκομίσθη τὰ λείψανα· τινὲς δὲ καὶ μετὰ τὴν τῆς ἐξορίας ἐπάνοδον, ἔτι βράσσοντι τῷ τῶν αἱρετικῶν περιπεσόντες θυμῷ, πικρότερα τῶν ἐπὶ τῆς ἀλλοτρίας ἐπὶ τῆς οἰκείας ὑπέμειναν, λίθοις παρʼ αὐτῶν τελειωθέντες κατὰ τὸν μακάριον Στέφανον. Ἄλλοι διαφόροις καταξανθέντες αἰκίαις, ἔτι τὰ στίγματα τοῦ Χριστοῦ, καὶ τοὺς μώλωπας ἐν τῷ σώματι περιφέρουσι. Χρημάτων δὲ ζημίας καὶ προτιμήσεις πόλεων, καὶ τὰς τῶν καθʼ ἕνα δημεύσεις, καὶ συσκευὰς, καὶ ὕβρεις, καὶ δεσμωτήρια, τίς ἂν ἐξαριθμήσασθαι δύναται; Πᾶσαι γὰρ ὄντως ἐφʼ ἡμᾶς αἱ θλίψεις ἐπληθύνθησαν ὑπὲρ ἀριθμὸν, ἴσως μὲν ἐπεὶ δίκας ἁμαρτημάτων ἐτίνομεν, ἴσως δὲ καὶ τοῦ φιλανθρώπου Θεοῦ διὰ τοῦ πλήθους τῶν παθημάτων ἡμᾶς γυμνάζοντος. Τούτων μὲν οὖν τῷ Θεῷ χάρις, ὃς καὶ διὰ τοσούτων θλίψεων τοὺς ἑαυτοῦ δούλους ἐπαίδευσε, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν αὐτοῦ πάλιν ἐξήγαγεν ἡμᾶς εἰς ἀναψυχήν. Ἡμῖν δὲ μακρᾶς μὲν ἔδει σχολῆς, καὶ πολλοῦ χρόνου καὶ πόνου, πρὸς τὴν τῶν Ἐκκλησιῶν ἐπανόρθωσιν, ἵνʼ ὥσπερ ἐκ μακρᾶς ἀῤῥωστίας, ταῖς κατὰ μικρὸν ἐπιμελείαις τὸ σῶμα τῆς Ἐκκλησίας ἐκνοσηλεύοντες, πρὸς τὴν ἀρχαίαν τῆς εὐσεβείας ὑγίειαν ἐπαναγάγωμεν.

Kyriois timiōtatois, kai eulabestatois adelphois kai sylleitourgois, Damasǭ, Ambrosiǭ, Brittōni, Oualerianǭ, Ascholiǭ, Anemiǭ, Basileiǭ, kai tois loipois hagiois episkopois, tois synelēlythosin en tę̄ megalę̄ polei Rhōmę̄, hē hagia synodos tōn orthodoxōn episkopōn, tōn synelēlythotōn en tę̄ megalę̄ polei Kōnstantinoupolei, en Kyriǭ chairein. To men hōs agnoousan tēn hymeteran eulabeian didaskein, kai diēgeisthai tōn pathēmatōn to plēthos, tōn epachthentōn hēmin para tēs tōn Areianōn dynasteias, peritton isōs. Oute gar houtō parergon ta kathʼ hēmas krinein tēn hymeteran hēgoumetha theosebeian, hōs deisthai tou mathein tauta, hois echrēn synalgein; oute toioutoi tines perischontes hēmas cheimōnes, hōs lanthanein apo smikrotētos. Ho te chronos tōn diōgmōn nearos, enaulon eti phylattōn tēn mnēmēn, ou tois peponthosi monon, alla kai tois diʼ agapēn ta tōn peponthotōn oikeioumenois. Chthes gar hōs eipein eti kai prōēn hoi men tōn tēs exorias lythentes desmōn eis tas heautōn Ekklēsias dia myriōn epanēkasi thlipseōn; tōn de kai teleiōthentōn en tais exoriais epanekomisthē ta leipsana; tines de kai meta tēn tēs exorias epanodon, eti brassonti tǭ tōn hairetikōn peripesontes thymǭ, pikrotera tōn epi tēs allotrias epi tēs oikeias hypemeinan, lithois parʼ autōn teleiōthentes kata ton makarion Stephanon. Alloi diaphorois kataxanthentes aikiais, eti ta stigmata tou Christou, kai tous mōlōpas en tǭ sōmati peripherousi. Chrēmatōn de zēmias kai protimēseis poleōn, kai tas tōn kathʼ hena dēmeuseis, kai syskeuas, kai hybreis, kai desmōtēria, tis an exarithmēsasthai dynatai? Pasai gar ontōs ephʼ hēmas hai thlipseis eplēthynthēsan hyper arithmon, isōs men epei dikas hamartēmatōn etinomen, isōs de kai tou philanthrōpou Theou dia tou plēthous tōn pathēmatōn hēmas gymnazontos. Toutōn men oun tǭ Theǭ charis, hos kai dia tosoutōn thlipseōn tous heautou doulous epaideuse, kai kata to plēthos tōn oiktirmōn autou palin exēgagen hēmas eis anapsychēn. Hēmin de makras men edei scholēs, kai pollou chronou kai ponou, pros tēn tōn Ekklēsiōn epanorthōsin, hinʼ hōsper ek makras arrhōstias, tais kata mikron epimeleiais to sōma tēs Ekklēsias eknosēleuontes, pros tēn archaian tēs eusebeias hygieian epanagagōmen.

To our most honoured lords and most reverent brothers and fellow ministers, Damasus, Ambrose, Britton, Valerian, Acholius, Anemius, Basil, and the other holy bishops assembled in the great city of Rome, the holy synod of the orthodox bishops assembled in the great city of Constantinople: greetings in the Lord. To instruct your reverence as though you did not know, and to recount the multitude of sufferings brought upon us by the domination of the Arians, is perhaps superfluous. For we do not think that your piety regards our affairs as so incidental as to need to learn of things with which you were bound to share our pain; nor were the storms that surrounded us such as to escape notice through their smallness. The time of the persecutions is recent, and it keeps the memory still ringing in the ears, not only of those who suffered, but also of those who through love have made the sufferers' lot their own. For only yesterday, so to speak, or the day before, some, released from the bonds of exile, returned to their own churches through countless afflictions; of others, who died in exile, the remains were brought back; and some, even after their return from exile, fell in with the fury of the heretics, still seething, and endured at home things more bitter than abroad, being put to death by them with stones, after the manner of the blessed Stephen. Others, torn by various tortures, still carry about in their bodies the marks of Christ and the bruises. Losses of money, fines imposed on cities, confiscations of individuals' property, plots, outrages, and prisons: who could number them? For truly all afflictions were multiplied upon us beyond number, perhaps because we were paying the penalty for our sins, perhaps also because God, who loves humankind, was training us through the multitude of our sufferings. For these things, then, thanks be to God, who through such great afflictions trained his own servants and, according to the multitude of his compassions, brought us out again into refreshment. But we needed long leisure, and much time and labour, for the restoration of the churches, so that, as after a long illness, nursing the body of the church back to health by gradual care, we might bring it back to the ancient health of true religion.

Acts 7:58 (allusion, high confidence) · Gal 6:17 (allusion, high confidence) · Ps 51:1 (50:3 LXX) (echo, low confidence) · Ps 66:12 (65:12 LXX) (allusion, medium confidence)

Notes and citation

Summary: The bishops at Constantinople greet Damasus and the Western bishops at Rome and recall the sufferings they endured under the Arians.

  • The synodal letter of the bishops gathered at Constantinople in 382 to the Western synod at Rome, preserved by Theodoret, Church History 5.9.
  • "Britton" (Βρίττων) is Britto of Trier; Acholius of Thessalonica; Anemius of Sirmium; Valerian of Aquileia. Basil is unidentified.
  • "The marks of Christ" recalls Gal 6:17; "multitude of his compassions" and "brought us out into refreshment" recall the Psalms (Ps 51:1; 66:12).
  • "Fines imposed on cities" renders προτιμήσεις πόλεων; the sense is uncertain (perhaps penalties imposed on whole cities, or loss of civic rights).

Notes on the original text

  • Digital text corrected (accent slip in the digital text; breathing slip in the digital text): Οὕτε γὰρ → Οὔτε γὰρ; Ἅλλοι → Ἄλλοι; αἰ θλίψεις → αἱ θλίψεις; μὲν οὗν → μὲν οὖν; ἴνʼ → ἵνʼ.

Topics: Persecution, Heresy

Cite (SBL): Conc. Const. 382 1 (PG 82:1212b–1213b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-constantinople-382/1/#p-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Theodoret, Church History 5.9, PG 82); compared afterwards with NPNF² 3.

Chapter 2

2PG 82:1213b–1216b

Καὶ γὰρ εἰ τὰ μάλιστα δοκοῦμεν τῆς τῶν διωγμῶν ἀπηλλάχθαι σφοδρότητος, καὶ τὰς ἐκκλησίας χρονίως παρὰ τῶν αἱρετικῶν κατασχεθείσας ἀρτίως ἀνακομίζεσθαι, πλὴν ἀλλὰ βαρεῖς ἡμῖν λύκοι, καὶ μετὰ τὸ τῆς μάνδρας ἐξωσθῆναι, κατὰ τὰς νάπας τὰ ποίμνια διαρπάζοντες, ἀντισυνάξεις τολμῶντες, δήμων κινοῦντες ἐπαναστάσεις, ὀκνοῦντες οὐδὲν εἰς τὴν τῶν Ἐκκλησιῶν βλάβην. Ἦν μὲν οὖν ὅπερ εἰρήκαμεν ἀναγκαῖον, πλείονα ἡμᾶς προσασχοληθῆναι χρόνον. Ἐπειδὴ μέντοι τὴν ἀδελφικὴν περὶ ἡμᾶς ἀγάπην ἐπιδεικνύμενοι, σύνοδον ἐπὶ τῆς Ῥώμης Θεοῦ βουλήσει συγκροτοῦντες, καὶ ἡμᾶς ὡς οἰκεῖα μέλη προσεκαλέσασθε διὰ τῶν τοῦ θεοφιλεστάτου βασιλέως γραμμάτων, ἵνʼ ἐπειδὴ τότε τὰς θλίψεις μόνοι κατεδικάσθημεν, νῦν ἐν τῇ τῶν αὐτοκρατόρων περὶ τὴν εὐσέβειαν συμφωνίᾳ μὴ χωρὶς ἡμῶν βασιλεύσητε, ἀλλὰ καὶ ἡμεῖς ὑμῖν κατὰ τὴν ἀποστολικὴν φωνὴν συμβασιλεύσωμεν· εὐχὴ μὲν ἦν ἡμῖν, εἰ δυνατὸν, ἅπασιν ἀθρόως καταλιποῦσι τὰς Ἐκκλησίας, τῷ πόθῳ ἢ τῇ χρείᾳ χαρίσασθαι. Τίς γὰρ ἡμῖν δώσει πτέρυγας ὡσεὶ περιστερᾶς, καὶ πετασθησόμεθα, καὶ πρὸς ὑμᾶς καταπαύσομεν; ἐπεὶ δὲ τοῦτο παντελῶς ἐγύμνου τὰς Ἐκκλησίας, ἄρτι τῆς ἀνανεώσεως ἀρχομένας, καὶ τὸ πρᾶγμα παντάπασιν ἦν τοῖς πολλοῖς ἀδύνατον· συνεδεδραμήκειμεν γὰρ εἰς τὴν Κωνσταντινούπολιν, ἐκ τῶν πέρυσι γραμμάτων τῶν παρὰ τῆς ὑμετέρας τιμιότητος μετὰ τὴν ἐν Ἀκυληΐᾳ σύνοδον πρὸς τὸν θεοφιλέστατον βασιλέα Θεοδόσιον ἐπισταλθέντων· πρὸς μόνην ταύτην τὴν ἀποδημίαν τὴν μέχρι Κωνσταντινουπόλεως παρεσκευασμένοι, καὶ περὶ ταύτης μόνης τῆς συνόδου τῶν ἐν ταῖς ἐπαρχίαις μεινάντων ἐπισκόπων συγκατάθεσιν ἐπαγόμενοι, μείζονος δὲ ἀποδημίας μήτε προσδοκήσαντες χρείαν, μήτε προακούσαντες ὅλως, πρὶν ἐν Κωνσταντινουπόλει συνελθεῖν· πρὸς δὲ τούτοις, καὶ τῆς προθεσμίας διὰ στενότητα, μήτε πρὸς παρασκευὴν μακροτέρας ἀποδημίας ἐνδιδούσης καιρὸν, μήτε πάντας τοὺς ἐν ταῖς ἐπαρχίαις κοινωνικοὺς ἐπισκόπους ὑπομνησθῆναι, καὶ τὰς παρʼ αὐτῶν συγκαταθέσεις λαβεῖν· ἐπειδὴ ταῦτα, καὶ πολλὰ πρὸς τούτοις ἕτερα, τὴν τῶν πλειόνων ἄφιξιν διεκώλυσεν, ὃ δεύτερον ἦν, εἴς τε τῶν πραγμάτων ἐπανόρθωσιν, καὶ τὴν τῆς ὑμετέρας περὶ ἡμᾶς ἀγάπης ἀπόδειξιν, τοῦτο πεποιήκαμεν, τοὺς αἰδεσιμωτάτους καὶ τιμιωτάτους συλλειτουργοὺς καὶ ἀδελφοὺς ἡμῶν ἐπισκόπους, Κυριακὸν, Εὐσέβιον καὶ Πρισκιανὸν, προθύμως καμεῖν ἄχρις ὑμῶν δυσωπήσαντες· διʼ ὧν καὶ τὴν ἡμετέραν προαίρεσιν εἰρηνικὴν οὖσαν, καὶ σκοπὸν ἑνώσεως ἔχουσαν, καὶ τὸν ζῆλον ἡμῶν τὸν ὑπὲρ τῆς ὑγιοῦς πίστεως φανερὸν ποιοῦμεν.

Kai gar ei ta malista dokoumen tēs tōn diōgmōn apēllachthai sphodrotētos, kai tas ekklēsias chroniōs para tōn hairetikōn kataschetheisas artiōs anakomizesthai, plēn alla bareis hēmin lykoi, kai meta to tēs mandras exōsthēnai, kata tas napas ta poimnia diarpazontes, antisynaxeis tolmōntes, dēmōn kinountes epanastaseis, oknountes ouden eis tēn tōn Ekklēsiōn blabēn. Ēn men oun hoper eirēkamen anankaion, pleiona hēmas prosascholēthēnai chronon. Epeidē mentoi tēn adelphikēn peri hēmas agapēn epideiknymenoi, synodon epi tēs Rhōmēs Theou boulēsei synkrotountes, kai hēmas hōs oikeia melē prosekalesasthe dia tōn tou theophilestatou basileōs grammatōn, hinʼ epeidē tote tas thlipseis monoi katedikasthēmen, nyn en tę̄ tōn autokratorōn peri tēn eusebeian symphōnią mē chōris hēmōn basileusēte, alla kai hēmeis hymin kata tēn apostolikēn phōnēn symbasileusōmen; euchē men ēn hēmin, ei dynaton, hapasin athroōs katalipousi tas Ekklēsias, tǭ pothǭ ē tę̄ chreią charisasthai. Tis gar hēmin dōsei pterygas hōsei peristeras, kai petasthēsometha, kai pros hymas katapausomen? epei de touto pantelōs egymnou tas Ekklēsias, arti tēs ananeōseōs archomenas, kai to pragma pantapasin ēn tois pollois adynaton; synededramēkeimen gar eis tēn Kōnstantinoupolin, ek tōn perysi grammatōn tōn para tēs hymeteras timiotētos meta tēn en Akylēïą synodon pros ton theophilestaton basilea Theodosion epistalthentōn; pros monēn tautēn tēn apodēmian tēn mechri Kōnstantinoupoleōs pareskeuasmenoi, kai peri tautēs monēs tēs synodou tōn en tais eparchiais meinantōn episkopōn synkatathesin epagomenoi, meizonos de apodēmias mēte prosdokēsantes chreian, mēte proakousantes holōs, prin en Kōnstantinoupolei synelthein; pros de toutois, kai tēs prothesmias dia stenotēta, mēte pros paraskeuēn makroteras apodēmias endidousēs kairon, mēte pantas tous en tais eparchiais koinōnikous episkopous hypomnēsthēnai, kai tas parʼ autōn synkatatheseis labein; epeidē tauta, kai polla pros toutois hetera, tēn tōn pleionōn aphixin diekōlysen, ho deuteron ēn, eis te tōn pragmatōn epanorthōsin, kai tēn tēs hymeteras peri hēmas agapēs apodeixin, touto pepoiēkamen, tous aidesimōtatous kai timiōtatous sylleitourgous kai adelphous hēmōn episkopous, Kyriakon, Eusebion kai Priskianon, prothymōs kamein achris hymōn dysōpēsantes; diʼ hōn kai tēn hēmeteran proairesin eirēnikēn ousan, kai skopon henōseōs echousan, kai ton zēlon hēmōn ton hyper tēs hygious pisteōs phaneron poioumen.

For even if we seem most of all to have been freed from the violence of the persecutions, and to be just now recovering the churches long held by the heretics, still the grievous wolves, even after being driven out of the fold, are snatching the flocks in the glens, daring to hold rival assemblies, stirring up riots among the people, shrinking from nothing that may harm the churches. It was necessary, then, as we have said, for us to spend more time on this work. Since, however, showing your brotherly love toward us, you have convened a synod at Rome by the will of God and invited us too, as your own members, through the letter of the most God-beloved emperor, so that, as we were then condemned alone to afflictions, you should not now reign without us in the agreement of the emperors on true religion, but we too might reign with you, according to the apostle's word, it was our prayer, if it were possible, that all of us together should leave our churches and indulge our longing, or meet the need. For who will give us wings like a dove, and we will fly and come to rest with you? But since this would have left the churches wholly bare, just as they are beginning their renewal, and the thing was altogether impossible for most of us (for we had come together to Constantinople in consequence of the letter sent last year by your honour, after the synod at Aquileia, to the most God-beloved emperor Theodosius, prepared only for this journey as far as Constantinople, and bringing the consent of the bishops who remained in the provinces for this synod alone, neither expecting the need of a longer journey nor having heard anything at all of it before we assembled at Constantinople; and besides this, because the shortness of the appointed time allowed no opportunity either to prepare for a longer journey or to notify all the bishops in communion with us in the provinces and receive their consent): since these things and many others besides prevented most of us from coming, we have done what was second best, both for the setting right of affairs and for the proof of your love toward us: we have prevailed on our most venerable and most honoured fellow ministers and brothers the bishops Cyriacus, Eusebius, and Priscian to undertake readily the toil of the journey to you. Through them we make known to you that our purpose is peaceful and aims at union, and we make plain our zeal for the sound faith.

Acts 20:29 (allusion, high confidence) · 1 Cor 4:8 (allusion, high confidence) · Ps 55:6 (54:7 LXX) (quotation, high confidence)

Notes and citation

Summary: The Eastern bishops explain that they cannot all come to the Roman synod and send three bishops, Cyriacus, Eusebius, and Priscian, in their place.

  • "Grievous wolves" recalls Acts 20:29; "reign with you" recalls 1 Cor 4:8; "who will give us wings like a dove" adapts Ps 55:6 (LXX 54:7) to the plural.
  • The opening sentence of the section has no main verb in the Greek ("the grievous wolves … snatching"); a verb is supplied in the translation. The staging notes that the section was restored from garbled letters in the digitization.
  • "Indulge our longing, or meet the need" renders τῷ πόθῳ ἢ τῇ χρείᾳ χαρίσασθαι; the sense is uncertain.

Notes on the original text

  • Digital text corrected (accent slip in the digital text): παντάπασιν ἧν → παντάπασιν ἦν.

Topics: Heresy

Cite (SBL): Conc. Const. 382 2 (PG 82:1213b–1216b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-constantinople-382/1/#p-2). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Theodoret, Church History 5.9, PG 82); compared afterwards with NPNF² 3.

Chapter 3

3PG 82:1216b–1217a

Ἡμεῖς γὰρ, εἴτε διωγμοὺς, εἴτε θλίψεις, εἴτε βασιλικὰς ἀπειλὰς, εἴτε τὰς τῶν ἀρχόντων ὠμότητας, εἴτε τινὰ πειρασμὸν ἕτερον παρὰ τῶν αἱρετικῶν ὑπεμείναμεν, ὑπὲρ τῆς εὐαγγελικῆς πίστεως, τῆς ἐν Νικαίᾳ τῆς Βιθυνίας παρὰ τῶν τριακοσίων ὀκτωκαίδεκα Πατέρων κυρωθείσης, ὑπέστημεν. Ταύτην γὰρ καὶ ὑμῖν, καὶ ἡμῖν, καὶ πᾶσι τοῖς μὴ διαστρέφουσι τὸν λόγον τῆς ἀληθοῦς πίστεως συναρέσκειν δεῖ, πρεσβυτάτην οὖσαν, καὶ ἀκόλουθον τῷ βαπτίσματι, καὶ διδάσκουσαν ἡμᾶς πιστεύειν εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Δηλαδὴ θεότητος καὶ δυνάμεως, καὶ οὐσίας μιᾶς τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος πιστευομένης, ὁμοτίμου τε τῆς ἀξίας, καὶ συναϊδίου τῆς βασιλείας, ἐν τρισὶ τελείαις ὑποστάσεσιν, ἤγουν τρισὶ τελείοις προσώποις· ὡς μήτε τὴν Σαβελλίου νόσον χώραν λαβεῖν συγχεομένων τῶν ὑποστάσεων, εἰτοῦν τῶν ἰδιοτήτων ἀναιρουμένων· μήτε μὴν τῶν Εὐνομιανῶν, καὶ Ἀρειανῶν, καὶ Πνευματομάχων τὴν βλασφημίαν ἰσχύειν, τῆς οὐσίας, ἢ τῆς φύσεως, ἢ τῆς θεότητος τεμνομένης, καὶ τῇ ἀκτίστῳ καὶ ὁμοουσίῳ καὶ συναϊδίῳ Τριάδι μεταγενεστέρας τινὸς, ἤ κτιστῆς, ἢ ἑτεροουσίου φύσεως ἐπαγομένης. Καὶ τὸν τῆς ἐνανθρωπήσεως δὲ τοῦ Κυρίου λόγον ἀδιάστροφον σώζομεν, οὔτε ἄψυχον, οὔτε ἄνουν, ἢ ἀτελῆ τὴν τῆς σαρκὸς οἰκονομίαν παραδεχόμενοι· ὅλον δὲ εἰδότες τέλειον μὲν ὄντα πρὸ αἰώνων Θεοῦ Λόγον, τέλειον δὲ ἄνθρωπον ἐπʼ ἐσχάτων τῶν ἡμερῶν διὰ τὴν ἡμετέραν σωτηρίαν γενόμενον. Τὰ μὲν οὖν κατὰ τὴν πίστιν, τὴν παρʼ ἡμῶν ἀνυποστόλως κηρυττομένην, ὡς ἐν κεφαλαίῳ τοιαῦτα· περὶ ὧν καὶ ἐπὶ πλεῖον ψυχαγωγηθῆναι δυνήσεσθε, τῷ τε ἐν Ἀντιοχείᾳ τόμῳ παρὰ τῆς ἐκεῖ συνελθούσης συνόδου γεγενημένῳ καταξιώσαντες ἐντυχεῖν, καὶ τῷ πέρυσιν ἐν Κωνσταντινουπόλει παρὰ τῆς οἰκουμενικῆς ἐκτεθέντι συνόδου, ἐν οἷς πλατύτερον τὴν πίστιν ὡμολογήσαμεν, καὶ τῶν ἔναγχος καινοτομηθεισῶν αἱρέσεων ἀναθεματισμὸν ἔγγραφον πεποιήκαμεν. Περὶ δὲ τῶν οἰκονομιῶν τῶν κατὰ μέρος ἐν ταῖς Ἐκκλησίαις, παλαιός τε, ὡς ἴστε, θεσμὸς κεκράτηκε, καὶ τῶν ἁγίων ἐν Νικαίᾳ Πατέρων ὅρος καθʼ ἑκάστην ἐπαρχίαν τοὺς τῆς ἐπαρχίας, καὶ εἴπερ ἐκεῖνοι βούλοιντο σὺν αὐτοῖς τοὺς ὁμόρους, πρὸς τὸ συμφέρον ποιεῖσθαι τὰς χειροτονίας.

Hēmeis gar, eite diōgmous, eite thlipseis, eite basilikas apeilas, eite tas tōn archontōn ōmotētas, eite tina peirasmon heteron para tōn hairetikōn hypemeinamen, hyper tēs euangelikēs pisteōs, tēs en Nikaią tēs Bithynias para tōn triakosiōn oktōkaideka Paterōn kyrōtheisēs, hypestēmen. Tautēn gar kai hymin, kai hēmin, kai pasi tois mē diastrephousi ton logon tēs alēthous pisteōs synareskein dei, presbytatēn ousan, kai akolouthon tǭ baptismati, kai didaskousan hēmas pisteuein eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos. Dēladē theotētos kai dynameōs, kai ousias mias tou Patros, kai tou Huiou, kai tou hagiou Pneumatos pisteuomenēs, homotimou te tēs axias, kai synaïdiou tēs basileias, en trisi teleiais hypostasesin, ēgoun trisi teleiois prosōpois; hōs mēte tēn Sabelliou noson chōran labein syncheomenōn tōn hypostaseōn, eitoun tōn idiotētōn anairoumenōn; mēte mēn tōn Eunomianōn, kai Areianōn, kai Pneumatomachōn tēn blasphēmian ischyein, tēs ousias, ē tēs physeōs, ē tēs theotētos temnomenēs, kai tę̄ aktistǭ kai homoousiǭ kai synaïdiǭ Triadi metagenesteras tinos, ē ktistēs, ē heteroousiou physeōs epagomenēs. Kai ton tēs enanthrōpēseōs de tou Kyriou logon adiastrophon sōzomen, oute apsychon, oute anoun, ē atelē tēn tēs sarkos oikonomian paradechomenoi; holon de eidotes teleion men onta pro aiōnōn Theou Logon, teleion de anthrōpon epʼ eschatōn tōn hēmerōn dia tēn hēmeteran sōtērian genomenon. Ta men oun kata tēn pistin, tēn parʼ hēmōn anypostolōs kēryttomenēn, hōs en kephalaiǭ toiauta; peri hōn kai epi pleion psychagōgēthēnai dynēsesthe, tǭ te en Antiocheią tomǭ para tēs ekei synelthousēs synodou gegenēmenǭ kataxiōsantes entychein, kai tǭ perysin en Kōnstantinoupolei para tēs oikoumenikēs ektethenti synodou, en hois platyteron tēn pistin hōmologēsamen, kai tōn enanchos kainotomētheisōn haireseōn anathematismon engraphon pepoiēkamen. Peri de tōn oikonomiōn tōn kata meros en tais Ekklēsiais, palaios te, hōs iste, thesmos kekratēke, kai tōn hagiōn en Nikaią Paterōn horos kathʼ hekastēn eparchian tous tēs eparchias, kai eiper ekeinoi boulointo syn autois tous homorous, pros to sympheron poieisthai tas cheirotonias.

For whether we have endured persecutions, or afflictions, or imperial threats, or the cruelties of governors, or any other trial from the heretics, we have borne it for the faith of the gospel, ratified at Nicaea in Bithynia by the three hundred and eighteen fathers. This faith must be acceptable to you and to us and to all who do not pervert the word of the true faith, since it is most ancient, accords with baptism, and teaches us to believe in the name of the Father and of the Son and of the Holy Spirit: that is, belief in one divinity, power, and essence of the Father and of the Son and of the Holy Spirit, of equal honour in dignity and co-eternal in kingship, in three perfect hypostases, or three perfect persons; so that neither does the disease of Sabellius find room, the hypostases being confused, or rather their properties taken away, nor does the blasphemy of the Eunomians, Arians, and Pneumatomachi prevail, by which the essence, or nature, or divinity is cut apart, and some later-born, or created, or different-in-essence nature is added to the uncreated, consubstantial, and co-eternal Trinity. And we also keep unperverted the doctrine of the Lord's becoming human, accepting the dispensation of the flesh as neither soulless nor mindless nor imperfect, but knowing the whole Word of God, perfect before the ages, to have become perfect man in the last days for our salvation. This, then, in summary, is the faith preached by us without reserve; and you can be more fully satisfied about it if you will be good enough to read the tome drawn up by the synod that met at Antioch, and the one set forth last year at Constantinople by the ecumenical synod, in which we confessed the faith more broadly and made a written anathema of the heresies lately invented. As to the particular administration of the churches, an ancient rule, as you know, has prevailed, together with the decree of the holy fathers at Nicaea, that in each province the bishops of the province, and, if they wish, their neighbours with them, should perform the ordinations as may be expedient.

Matt 28:19 (allusion, high confidence)

Notes and citation

Summary: The bishops profess the Nicene faith: one divinity, power, and essence of Father, Son, and Spirit in three perfect hypostases, against Sabellians, Arians, Eunomians, and Pneumatomachi, and Christ's full humanity.

  • "Three perfect hypostases, or three perfect persons" (ὑποστάσεσιν … προσώποις); "consubstantial" renders ὁμοουσίῳ. Translated as written.
  • "Neither soulless nor mindless nor imperfect" is directed against Apollinarius, as Theodoret notes after the letter.
  • The tome of Antioch is probably that of the synod of 379; the tome of Constantinople of 381 is lost.
  • The rule on ordinations within the province refers to Nicaea, canon 4.
  • "εἰτοῦν" (= εἴτʼ οὖν, "or rather") is left as printed.

Notes on the original text

  • Digital text corrected (accent slip in the digital text): περὶ ὦν → περὶ ὧν.

Extrabiblical texts: Conc. Nic. 4 (Creed and Canons of the Council of Nicaea (325); allusion)

Topics: Trinity, Christology, Heresy, Church office

Cite (SBL): Conc. Const. 382 3 (PG 82:1216b–1217a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-constantinople-382/1/#p-3). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Theodoret, Church History 5.9, PG 82); compared afterwards with NPNF² 3.

Chapter 4

4PG 82:1217a–1220a

Οἷς ἀκολούθως, τάς τε λοιπὰς Ἐκκλησίας παρʼ ἡμῖν οἰκονομεῖσθαι γινώσκετε, καὶ τῶν ἐπισημοτάτων Ἐκκλησιῶν ἀναδεδεῖχθαι τοὺς ἱερεῖς. Ὅθεν τῆς μὲν ἐν Κωνσταντινουπόλει νεοπαγοῦς, ὡς ἂν εἴποι τις, Ἐκκλησίας, ἣν ὥσπερ ἐκ στόματος λέοντος τῆς τῶν αἱρετικῶν βλασφημίας ὑπόγυον ἐξηρπάσαμεν διὰ τῶν οἰκτιρμῶν τοῦ Θεοῦ, τὸν αἰδεσιμώτατον καὶ θεοφιλέστατον Νεκτάριον ἐπίσκοπον κεχειροτονήκαμεν, ἐπὶ τῆς οἰκουμενικῆς συνόδου μετὰ κοινῆς ὁμονοίας, ὑπʼ ὄψεσι καὶ τοῦ θεοφιλεστάτου βασιλέως Θεοδοσίου, παντός τε τοῦ κλήρου, καὶ πάσης ἐπιψηφιζομένης τῆς πόλεως. Τῆς δὲ πρεσβυτάτης καὶ ὄντως ἀποστολικῆς Ἐκκλησίας τῆς ἐν Ἀντιοχείᾳ τῆς Συρίας, ἐν ᾗ πρώτῃ τὸ τίμιον τῶν Χριστιανῶν ἐχρημάτισεν ὄνομα, τὸν αἰδεσιμώτατον καὶ θεοφιλέστατον ἐπίσκοπον Φλαβιανὸν οἵ τε τῆς ἐπαρχίας καὶ τῆς ἀνατολικῆς διοικήσεως συνδραμόντες κανονικῶς ἐχειροτόνησαν, πάσης συμψήφου τῆς Ἐκκλησίας ὥσπερ διὰ μιᾶς φωνῆς τὸν ἄνδρα τιμησάσης ἥνπερ ἔνθεσμον χειροτονίαν ἐδέξατο καὶ τὸ τῆς συνόδου κοινόν. Τῆς δέ γε μητρὸς ἁπασῶν τῶν Ἐκκλησιῶν τῆς ἐν Ἱεροσολύμοις, τὸν αἰδεσιμώτατον καὶ θεοφιλέστατον Κύριλλον ἐπίσκοπον εἶναι γνωρίζομεν, κανονικῶς τε παρὰ τῶν τῆς ἐπαρχίας χειροτονηθέντα πάλαι, καὶ πλεῖστα πρὸς τοὺς Ἀρειανοὺς ἐν διαφόροις τόποις ἀθλήσαντα. Οἷς ὡς ἐνθέσμως καὶ κανονικῶς παρʼ ἡμῖν κεκρατηκόσι, καὶ τὴν ὑμετέραν συγχαίρειν παρακαλοῦμεν εὐλάβειαν, τῆς πνευματικῆς μεσιτευούσης ἀγάπης, καὶ τοῦ κυριακοῦ φόβου, πᾶσαν μὲν καταστέλλοντος ἀνθρωπίνην προσπάθειαν, τὴν δὲ τῶν Ἐκκλησιῶν οἰκοδομὴν προτιμοτέραν ποιοῦντος τῆς πρὸς τὸν καθʼ ἕνα συνηθείας ἢ χάριτος. Οὕτω γὰρ τοῦ τε τῆς πίστεως συμφωνηθέντος λόγου, καὶ τῆς Χριστιανικῆς κυρωθείσης ἐν ἡμῖν ἀγάπης, παυσόμεθα λέγοντες τὸ παρὰ τῶν ἀποστόλων κατεγνωσμένον· Ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ Ἀπολλὼ, ἐγὼ δὲ Κηφᾶ· πάντες δὲ Χριστοῦ φανέντες, ὃς ἐν ἡμῖν οὐ μεμέρισται, Θεοῦ καταξιοῦντος, ἄσχιστον τὸ σῶμα τῆς Ἐκκλησίας τηρήσομεν, καὶ τῷ βήματι τοῦ Κυρίου μετὰ παῤῥησίας παραστησόμεθα.

Hois akolouthōs, tas te loipas Ekklēsias parʼ hēmin oikonomeisthai ginōskete, kai tōn episēmotatōn Ekklēsiōn anadedeichthai tous hiereis. Hothen tēs men en Kōnstantinoupolei neopagous, hōs an eipoi tis, Ekklēsias, hēn hōsper ek stomatos leontos tēs tōn hairetikōn blasphēmias hypogyon exērpasamen dia tōn oiktirmōn tou Theou, ton aidesimōtaton kai theophilestaton Nektarion episkopon kecheirotonēkamen, epi tēs oikoumenikēs synodou meta koinēs homonoias, hypʼ opsesi kai tou theophilestatou basileōs Theodosiou, pantos te tou klērou, kai pasēs epipsēphizomenēs tēs poleōs. Tēs de presbytatēs kai ontōs apostolikēs Ekklēsias tēs en Antiocheią tēs Syrias, en hę̄ prōtę̄ to timion tōn Christianōn echrēmatisen onoma, ton aidesimōtaton kai theophilestaton episkopon Phlabianon hoi te tēs eparchias kai tēs anatolikēs dioikēseōs syndramontes kanonikōs echeirotonēsan, pasēs sympsēphou tēs Ekklēsias hōsper dia mias phōnēs ton andra timēsasēs hēnper enthesmon cheirotonian edexato kai to tēs synodou koinon. Tēs de ge mētros hapasōn tōn Ekklēsiōn tēs en Hierosolymois, ton aidesimōtaton kai theophilestaton Kyrillon episkopon einai gnōrizomen, kanonikōs te para tōn tēs eparchias cheirotonēthenta palai, kai pleista pros tous Areianous en diaphorois topois athlēsanta. Hois hōs enthesmōs kai kanonikōs parʼ hēmin kekratēkosi, kai tēn hymeteran synchairein parakaloumen eulabeian, tēs pneumatikēs mesiteuousēs agapēs, kai tou kyriakou phobou, pasan men katastellontos anthrōpinēn prospatheian, tēn de tōn Ekklēsiōn oikodomēn protimoteran poiountos tēs pros ton kathʼ hena synētheias ē charitos. Houtō gar tou te tēs pisteōs symphōnēthentos logou, kai tēs Christianikēs kyrōtheisēs en hēmin agapēs, pausometha legontes to para tōn apostolōn kategnōsmenon; Egō men eimi Paulou, egō de Apollō, egō de Kēpha; pantes de Christou phanentes, hos en hēmin ou memeristai, Theou kataxiountos, aschiston to sōma tēs Ekklēsias tērēsomen, kai tǭ bēmati tou Kyriou meta parrhēsias parastēsometha.

In accordance with these, you should know that the other churches among us are administered, and that the priests of the most notable churches have been appointed. Hence, of the church at Constantinople, newly built, as one might say, which by the compassions of God we have lately snatched as from the mouth of a lion from the blasphemy of the heretics, we have ordained bishop the most venerable and most God-beloved Nectarius, at the ecumenical synod, with common agreement, before the eyes of the most God-beloved emperor Theodosius, with all the clergy and the whole city voting for him. Of the most ancient and truly apostolic church in Antioch of Syria, in which the honoured name of Christians was first used, the bishops of the province and of the Eastern diocese came together and canonically ordained the most venerable and most God-beloved bishop Flavian, the whole church agreeing and honouring the man as with one voice; and the synod in common also accepted this lawful ordination. Of the mother of all the churches, the church in Jerusalem, we make known that the most venerable and most God-beloved Cyril is bishop, who was canonically ordained long ago by the bishops of the province and has contended much against the Arians in various places. Since these have been established among us lawfully and canonically, we ask your reverence also to rejoice with them, spiritual love acting as mediator and the fear of the Lord restraining all human partiality and putting the building up of the churches before friendship or favour toward any individual. For so, the word of faith being agreed and Christian love confirmed among us, we shall cease saying what the apostles condemned, "I am of Paul, and I of Apollos, and I of Cephas"; and appearing all as Christ's, who in us is not divided, we shall, God granting it, keep the body of the church undivided and shall stand with confidence before the judgment seat of the Lord.

Ps 22:21 (21:22 LXX) (allusion, medium confidence) · 2 Tim 4:17 (allusion, medium confidence) · Acts 11:26 (allusion, high confidence) · 1 Cor 1:12 (quotation, high confidence) · 1 Cor 1:13 (allusion, high confidence) · 2 Cor 5:10 (echo, medium confidence)

Notes and citation

Summary: The bishops report the canonical ordinations of Nectarius at Constantinople, Flavian at Antioch, and Cyril at Jerusalem and ask the West to accept them for the sake of unity.

  • "From the mouth of a lion" recalls Ps 22:21 and 2 Tim 4:17; "first called Christians" recalls Acts 11:26; the quotation is 1 Cor 1:12, and "not divided" recalls 1 Cor 1:13.
  • Flavian's ordination at Antioch (381) was disputed in the West, which recognized Paulinus; the letter defends it as canonical.
  • The staged text continued with Theodoret's own comment after the letter (that the bishops wrote against Arius, Aetius, Eunomius, Sabellius, Photinus, Marcellus, Paul of Samosata, and Macedonius, and rejected Apollinarius's novelty, quoting a sentence of section 3); it is not part of the letter and is removed.

Notes on the original text

  • Digital text corrected (Theodoret's comment after the letter (Hist. eccl. 5.9.19), not part of the synodal letter; breathing slip in the digital text): τιμησάσης ἤνπερ → τιμησάσης ἥνπερ; Ταῦτα κατά τε τῆς Ἀρείου, καὶ Ἀετίου, καὶ Εὐνομίου μανίας, καὶ μέντοι καὶ κατὰ Σαβελλίου, καὶ Φωτεινοῦ, καὶ Μαρκέλλου, Παύλου τε τοῦ Σαμοσατέως καὶ Μακεδονίου γεγράφασιν. Ὡσαύτως δὲ καὶ τὴν Ἀπολιναρίου καινοτομίαν προφανῶς ἀπεκήρυξαν, εἰρηκότες, Καὶ τὸν τῆς ἐνανθρωπήσεως δὲ τοῦ Κυρίου λόγον ἀδιάστροφον σώζομεν οὔτε ἄψυχον, οὔτε ἄνουν, ἢ ἀτελῆ τὴν τῆς σαρκὸς οἰκονομίαν παραδεχόμενοι. → .

Topics: Church office

Cite (SBL): Conc. Const. 382 4 (PG 82:1217a–1220a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/council-constantinople-382/1/#p-4). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek (Theodoret, Church History 5.9, PG 82); compared afterwards with NPNF² 3.