|
HOME | GREEK LANGUAGE |
LIBRARIES |
BLOG | HELP | SEARCH | BOOKSTORE | FREEWARE |
|
|
Edited from a variety of translations (mentioned in the preface) by H. R. Percival
THE ECUMENICAL COUNCILS Resources Online and in Print
|
62 Pages
Page 5
Thereupon, as the Emperor commanded, and the Canons required, the rule of Faith was set forth, and the Nicene Creed read, as the standard to which all should be referred, and then the letters of Cyril and Nestorius were examined in order. The letter of Cyril was first brought before the judgment of the Council. That letter, I mean, concerning the Faith, to Nestorius, so expressly approved by Pope Celestine, of which he had declared to Cyril, "We see that you hold and maintain all that we hold and maintain"; which, by the decree against Nestorius, published to all Churches, he had approved, and wishes to be considered as a canonical monition against Nestorius: that letter, I repeat, was examined, at the proposition of Cyril himself, in these words: "I am persuaded that I have in nothing departed from the orthodox Faith, or the Nicene Creed; wherefore I beseech your Holiness to set forth openly whether I have written this correctly, blamelessly, and in accordance with that holy Council."
And are there those who say that questions concerning the Faith, once judged by the Roman Pontiff on his Apostolical authority, are examined in general Councils, in order to understand their contents, but not to decide on their substance, as being still a matter of question? Let them hear Cyril, the President of the Council; let them attend to what he proposes for the inquiry of the Council; and though he were conscious of no error in himself yet, not to trust himself, he asked for the sentence of the Council in these words "whether I have written correctly and blamelessly, or not." This Cyril, the chief of the Council, proposes for their consideration. Who ever even heard it whispered that, after a final and irreversible judgment of the Church on a matter of Faith, any such inquiry or question was made? It was never done, for that would be to doubt about the Faith itself, when declared and discussed. But this was done after the judgment of Pope Celestine; neither Cyril, nor anyone else, thought of any other course: that, therefore, was not a final and irreversible judgment.
In answer to this question the Fathers in order give their judgment--"that the Nicene Creed, and the letter of Cyril, in all things agree and harmonise." Here is inquiry and examination, and then judgment. The Acts speak for themselves--we say not here a word.
Next that letter of Nestorius was produced, which Celestine had pronounced blasphemous and impious. It is read: then at the instance of Cyril it is examined, "whether this, too, be agreeable to the Faith set forth by the holy Council of the Nicene Fathers, or not." It is precisely the same form according to which Cyril's letter was examined. The Fathers, in order, give judgment that it disagreed from the Nicene Creed, and was, therefore, censurable. The letter of Nestorius is disapproved in the same manner, by the same rule, by which that of Cyril was approved. Here, twice in the same proceeding of the Council of Ephesus, a judgment of the Roman Pontiff concerning the Catholic Faith, uttered and published, is reconsidered. What he had approved, and what he had disapproved, is equally examined, and, only after examination, confirmed.
In the mean time, the bishops Arcadius and Projectus, and the presbyter Philip, had been chosen by Celestine to be present at the Council of Ephesus, with a special commission from the Apostolic See, and the whole Council of the West. So they come from Rome to Ephesus, and appear at the holy Council, and here the second procedure commences.
Reference address : https://www.elpenor.org/ecumenical-councils/third.asp?pg=5
