Council of Constantinople II, 553

214. Can. 2. If anyone does not confess that there are two generations of the Word of God, the one from the Father before the ages, without time and incorporeally, the other in the last days, when the same came down from heaven, and was incarnate of the holy and glorious Mother of God and ever Virgin Mary, and was born of her, let such a one be anathema.

215. Can. 3. If anyone says that one [person] is the Word of God who performed miracles, and another the Christ who suffered, or says that God the Word was with Christ when He was born of a woman, or was with Him as one in another, but not that the same [person] is our Lord Jesus Christ, the Word of God, incarnate and made man, and that both the miracles and the sufferings which He voluntarily endured in the flesh were of the same person, let such a one be anathema.

216. Can. 4. If anyone says that the union of the Word of God with man was made according to grace, or according to operation, or according to dignity, or according to equality of honor, or according to authority or relation, or temperament, or power, or according to good will—as if man was pleasing to God the Word because it seemed well to Him regarding Himself, as [mad] Theodore declares; or according to homonymy, by which the Nestorians who call God the Word Jesus and Christ, and name the man separately Christ and the Son, and, though plainly speaking of two persons, pretend to speak of one person and one Christ according to name only, and honor, and dignity, and worship, but does not confess that the union of the Word of God to a body animated with a rational and intellectual soul, took place according to composition or according to subsistence, as the Holy Fathers have taught, and on this account one subsistence of Him, who is the Lord Jesus Christ, one of the Holy Trinity, let such a one be anathema. For, since the union is thought of in many ways, some following the impiety of Appollinaris and Eutyches, consenting to the disappearance of those who have come together, worship the union according to confusion; others thinking like Theodore and Nestorius, rejoicing in the division, introduce the accidental union. But the Holy Church of God, rejecting the impiety of each heresy, confesses the union of God's Word to the body according to composition, that is according to subsistence. For the union through composition in the mystery about Christ not only preserves unconfused what have come together but besides does not admit a division.

217. Can. 5. If anyone accepts the one subsistence of our Lord Jesus Christ as admitting the significance of many subsistences, and on this account attempts to introduce in the mystery about Christ two subsistences or two persons, and of the two persons introduced by him, he speaks of one person according to dignity, and honor, and adoration, just as mad Theodore and Nestorius have written, and he falsely accuses the sacred synod of Chalcedon of using the expression "of one subsistence" ac-