Council of Ephesus, 431

with Him, as the one in the other, for the "σύν" always being added will force (one) to understand this, and does not rather honor Emmanuel with one worship and apply one glory to Him, according as the Word was made flesh, let him be anathema.

121. Can. 9. If anyone says that the one Lord Jesus Christ was glorified by the Spirit, as it were using through Him a power belonging to another, and that He received from Him the power to work against unclean spirits, and to perform miracles for men, and does not say rather that the Spirit through which He worked the miracles was His own; let him be anathema.

122. Can. 10. The Divine Scripture says that Christ was made a high priest and apostle of our confession [Heb. 3:1] and in the odor of fragrance offered himself to God and the Father for us [Eph. 5:2]. Therefore, if anyone says that the Word of God Himself was not made our High-priest and Apostle, when He was made flesh [John 1:14] and man in our likeness, but that as it were another besides Himself specifically a man (born) of a woman, or if anyone says that He offered the oblation for Himself and not rather for us alone, for He who knew not sin would not have needed oblations, let him be anathema.

123. Can. 11. If anyone does not confess that the flesh of the Lord is life-giving and belongs personally to the Word of God, the Father, but that it is of someone else besides Him, but joined to Him according to worthiness, as having only the divine indwelling, and not rather as we said, is life-giving, since He was made the Word's own, and has power to give life to all things, let him be anathema.

124. Can. 12. If anyone does not confess that the Word of God suffered in the flesh, and tasted death in the flesh, and was made the firstborn from the dead [Col. 1:18] according to which as God He is both the life and the life-giver, let him be anathema.

Faith and the Tradition to be Guarded¹

125. . . . The holy synod decided that no one is allowed to declare or at any rate to compose or devise a faith other than that defined by the holy fathers who with the Holy Spirit came together at Nicea. . . .

. . . If any should be discovered, whether bishops or priests, or lay persons, who believe or teach those things in the exposition conveyed by Charisius the priest concerning the Incarnation² of the Only-begotten Son of God, or at any rate the abominable and distorted dogmas of Nestorius . . . , let them be subject to the decision of this holy and ecumenical synod. . . .