The Sentence of the
Synod.
(From the Acts. Collation VIII., L. and C., Conc., Tom. V., col. 562.)
Our Great God and Saviour Jesus Christ, as we learn from
the parable in the Gospel, distributes talents to each man according to
his ability, and at the fitting time demands an account of the work
done by every man. And if he to whom but one talent has been
committed is condemned because he has not worked with it but only kept
it without loss, to how much greater and more horrible judgment must he
be subject who not only is negligent concerning himself, but even
places a stumbling-block and cause of offence in the way of
others? Since it is manifest to all the faithful that whenever
any question arises concerning the faith, not only the impious man
himself is condemned, but also he who when he has the power to correct
impiety in others, neglects to do so.
We therefore, to whom it has been committed to rule the
church of the Lord, fearing the curse which hangs over those who
negligently perform the Lord’s work, hasten to preserve the good
seed of faith pure from the tares of impiety which are being sown by
the enemy.
When, therefore, we saw that the followers of Nestorius
were attempting to introduce their impiety into the church of God
through the impious Theodore, who was bishop of Mopsuestia, and through
his impious writings; and moreover through those things which Theodoret
impiously wrote, and through the wicked epistle which is said to have
been written by Ibas to Maris the Persian, moved by all these sights we
rose up for the correction of what was going on, and assembled in this
royal city called thither by the will of God and the bidding of the
most religious Emperor.
And because it happened that the most religious Vigilius
stopping in this royal city, was present at all the discussions with
regard to the Three Chapters, and had often condemned them orally and
in writing, nevertheless afterwards he gave his consent in writing to
be present at the Council and examine together with us the Three
Chapters, that a suitable definition of the right faith might be set
forth by us all. Moreover the most pious Emperor, according to
what had seemed good between us, exhorted both him and us to meet
together, because it is comely that the priesthood should after common
discussion impose a common faith. On this account we besought his
reverence to fulfil his written promises; for it was not right that the
scandal with regard to these Three Chapters should go any further, and
the Church of God be disturbed thereby. And to this end we
brought to his remembrance the great examples left us by the Apostles, and the traditions of the Fathers. For although the grace of the Holy Spirit abounded in each one of the Apostles, so that no one of them needed the counsel of another in the execution of his work, yet they were not willing to define on the question then raised touching the circumcision of the Gentiles, until being gathered together they had confirmed their own several sayings by the testimony of the divine Scriptures.
And thus they arrived unanimously at this sentence, which they wrote to the Gentiles: “It has seemed good to the Holy Ghost and to us, to lay upon you no other burden than these necessary things, that ye abstain from things offered to idols, and from blood, and from things strangled, and from fornication.”
But also the Holy Fathers, who from time to time have
met in the four holy councils, following the example of the ancients, have by a common discussion, disposed of by a fixed decree the heresies and questions which had sprung up, as it was certainly known, that by common discussion when the matter in dispute was presented by each side, the light of truth expels the darkness of falsehood.
Nor is there any other way in which the truth can be
made manifest when there are discussions concerning the faith, since
each one needs the help of his neighbour, as we read in the Proverbs of
Solomon: “A brother helping his brother shall be exalted
like a walled city; and he shall be strong as a well-founded kingdom;” and again in Ecclesiastes he says: “Two are better than one; because they have a good reward for their labour.”