lang=EN-US style='font-size:14.0pt;font-weight:normal'>55 Prohibition to Lecture in Public on the Christian Dogma Two Edicts of (Valentinian III with) Martian

7 February 452; 13 March 452

These two edicts were promulgated by Marcian, in his name and in that of Valentinian III, in 452, at Constantinople. No.

No. 55A has been preserved in its entirety, in Greek and in Latin, in the public version addressed to the population of Con­stantinople. The shortened Latin version in Codex Justinianus, on the other hand, was addressed to Palladius, Praefectus Praetorio of the East. As the shortened version differs from the longer version in several important points, it is evident that Justinian’s editors did not use the version addressed to the population of Constantinople while changing its inscription, but actually used the official Latin version addressed to Palladius. The strong similarity between the Latin versions resulted, therefore, from their derivation from a common official version, issued by the court and received in differ­ent collections.

The Greek version of No.

The date of No. 55A is usually determined according to the data provided by its Greek version and the Latin version transmitted in Codex Justinianus and in the Versio Rustici. The manuscripts sup­ply, nevertheless, numerous variations, such as the changes of ‘dat.’ with ‘prop.’, ‘VII’ with ‘VI’, ‘id.’ with ‘kal.’, changes not uncommon in the manuscript-transmission of Roman legal sources. It is impossible to identify distinctive groups of manuscripts ac­cording to the data they offer on the issue or on the promulgation of this edict, but the numerous variations found in the manuscripts probably reflect several stages in the process of this edict’s dissemi­nation. It was probably given by Marcian on 26 or 27 January 452, and publicly promulgated at Constantinople on 7 February of that year. The other dates refer to its promulgation by the other ad­dressees in different parts of the Empire.

No. 55A should be seen in the larger context of the measures adopted by Marcian in order to implement the decisions of the Council of Chalcedon. This edict confirmed the Council’s deci­sions, and prohibited all public lectures on topics of Christian dogma, on grounds that such lectures defied the Council’s deci­sions and resulted in the profanation of Christianity’s sacred mys­teries in front of the Jews and the pagans.

No. 55B proves that No. 55A was neither applied in practice, nor did it terminate public discussion on topics of Christian dogma. Marcian had to issue a second edict barely a month after the issue of the first edict, in which he reiterated the prohibition on public lectures of that kind, and stressed again that such discussions re­sulted in the profanation of the Christian mysteries in front of Jews and pagans. He added new—but unspecified—penalties to those previously promulgated.

Both edicts did not stop the public controversy that raged throughout the empire on the morrow of the Council of Chalce­don, and resulted, finally, in the division of the Church between Orthodoxy and the eastern Monophysite sects. Some of the more turbulent aspects of the struggle that broke out in Egypt and Pales­tine immediately after the council had issued its definitions of the Orthodox dogma are relatively well documented. It is doubtful whether one should deduce from the text that Jews and pagans took an active part in these controversies, but there is some evi­dence that anti-Chalcedonian tracts published at that time at Con­stantinople were represented as emenating from Jews and seen, consequently, as expressions of Jewish contempt directed at Chris­tian mysteries. This text was later interpreted in the West as pro­hibiting religious debates between Christians, Jews, and pagans, probably due to an erroneous understanding of its purpose or to corrupt texts.

size=2 color=black face="Times New Roman">55A

Concilium Universale Chalcedonense, II: 1:3, ed.

Περί του κεκωλύσθαι* τάς παρά των Χριστιανών διαλέξεις* πρόθεμα* τοϊς πολίταις ήμών τοΐς Κωνσταντινουπολίταις Οί βασιλείς* Φλάβιος Ούαλεντινιανός* καί Φλάβιος Μαρκιανός αιώνιοι αύγουστοι*

5 Μόλις ποτέ τό δια μεγίστης εύχής ύπάρχον ήμίν καί σπουδής άποβέβηκεν καί ή περί τού νόμου τών όρθοδόξων Χριστιανών έκποδών φιλονεικία γεγένηται. μόλις εΰρηται τα τής έπιψόγου πλάνης Ιάματα καί τών δήμων ή διαφώνούσα διάνοια πρός μίαν έλήλυθεν σύν- νευσιν καί όμόνοιαν.

των Χριστιανών πίστεως δημοσίαι συναγομένων όχλων καί

20 άκροωμένων εις τό έξης διαλέξεις ποιείσθαι τολμάτω, ταραχάς έκ τού­του καί κακοδοξίας προφάσεις έπινοών. Τήι κρίσει γάρ ΰβριν ποιεί της άγιας συνόδου δστις άν τά άπαξ κριθέντα καί όρθώς τυπωθέντα πάλιν άνακυλίειν έκ διαλέξεως καί δημοσιεύειν φιλονεικοίη, όπότε τά νυν περί της των Χριστιανών πίστεως όρισθέντα κατά τάς τών άποστόλων* 25 έκθέσεις καί κατά τάς τών άγιων πατέρων τών τι καί η* διδασκαλίας καί τών ρν* τυπωθέντα γινώσκεται. Ούδέ γάρ έλλείψει τιμωρία κατά τών τοΰδε καταφρονούντων του νόμου, έπειδήπερ ού μόνον κατά της πίστεως τής εύ διατεθείσης έναντίοι χωροΰσιν, άλλά γάρ Ίουδαίοις τε καί *Ελλησιν έκπυστα διά τής τοιάσδε φιλονεικίας τά σεπτά ποιοΰσι

30 μυστήρια. Ούκούν εί μέν εϊη κληρικός ό περί θρηισκείας δημοσίαι φιλονεικέίν τολμών, άποκινηθήσεται του καταλόγου τών κληρικών εί δέ στρατείαι κοσμούμενος, την ζώνην άφαιρεθήσεται. Καί οί λοιποί δέ οί ένοχοι τώι έγκλήματι τούτωι τής βασιλίδος άυτής έλαθήσονται πόλεως κατά τήν τών δικαστηρίων κίνησιν* καί ταίς άρμοζούσαις ύ- 35 ποβληθησόμενοι τιμωρίαις. Δήλον γάρ έντεΰθεν τήι μανίαι τήι τών αιρετικών τάς άρχάς καί έκκαύσεις παρέχεσθαι έν δσωι τινές δημοσίαι διαλέγονται καί έρίζουσιν. *Απαντες τούνυν τά παρά τής άγιας έν Χαλκηδόνι συνόδου όρισθέντα παραφυλάττειν όφείλουσι τού λοιπού μηδέν άμφιβάλλοντες. Διά τούτου τοιγαροΰν ύπομνησθέντες τού τής 40 γαληνότητος ήμών* διατάγματος τών δυσσεβών φωνών άπολήξατε καί τού περί τών θείων περαιτέρω ζητεϊν, δπερ άθέμιτον, έπειδήπερ ού μόνον έκ θείας κρίσεως, καθάπερ πιστεύομεν, τό άμάρτημα τό τοιοΰτο τιμωρηθήσεται, άλλά γάρ καί τήι τών νόμων καί τήι τών δικαζόντων αύθεντίαι σωφρονισθήσεται.

45 Έδόθη πρό ζ Ειδών Φεβρουαρίων* έν Κωνσταντινουπόλει

AN EDICT¹ ABOUT THE PROHIBITION² OF PUBLIC LECTURES³ BY CHRIS­TIANS, TO OUR CITIZENS OF CONSTANTINOPLE.

THE EMPERORS⁴ FLAVIUS VALENTINIAN⁵ WITH FLAVIUS MARCIAN, AU- GUSTI FOR EVER⁶

At long last was accomplished what we have commenced with the utmost prayer and zeal, and the contention concerning the law of the Orthodox Christians was removed away. At long last were found the remedies for the blameworthy error, and the discordant thought of the populace brought into one consent and unity. For devout bishops assembled together from different provinces in the city of the Chalce- donians by our command and they taught clearly in a decision⁷ what must be carefully observed in religion. The unholy quarrel shall hence­forth cease, therefore. For he who leaves anything to his private judgment after the decision of so many bishops is truly a profanator and a desecrator, for it is clearly utter madness to look for a false light in midday. He who continues to search after the truth had been discovered searches for falsehood. No one, therefore, be he cleric, public official or of whatever other rank, shall dare in the future to assemble attentive crowds and lecture to them in public on the faith of the Christians, looking thus for pretexts for tumult and heresy. He who strives to reopen and publicly debate in a lecture what have been judged once for all and rightfully settled, is committing injury against the verdict of the holy council, as the decisions reached now about the faith of the Christians are known to accord with the expositions of the Apostles,⁸ with the teaching of the Three Hundred and Eighteen holy fathers,⁹ and with the decisions of the Hundred and Fifty.¹⁰ Punishment against those contemning this law shall not be lacking, because they not only go out against the well established faith, but also uncover the august mysteries in front of Jews and pagans through such a controversy. If he who dares to debate about religion in public shall be a cleric, he shall be removed from the list of clerics. If adorned by an office, he shall be deprived of his belt. All the others, however, who are guilty of this charge, shall be driven out of this Imperial city by the verdict¹¹ of the courts and suffer the appropriate penalties. For it is evident that the beginnings of the heretics’ mad­ness and its firewood are furnished by such men, who lecture and debate in public. All must therefore scrupulously observe from now on all that the holy council determined in Chalcedon, casting doubt on nothing. For this reason, and keeping in mind our Serenity’s¹² command, avoid sacrilegious words and further inquiry of the divine matters as you avoid prohibited things, particularly because this sin shall be punished not only in God’s judgement, as we believe, but it shall also be chastised by the authority of the laws and the judges. GIVEN AT CONSTANTINOPLE, ON THE SEVENTH DAY BEFORE THE IDES OF FEBRUARY.¹³

Concilium Universale Chalcedonense, ed. Schwartz, II: 2:2, No. 8, pp. 21-22 [113-114]

EXPLICIT ALLOCUTIO IMPERATORIS MARCIANI INCIPIT CONSTITUTIO AD SYNODUM CALCHEDONENSEM

IMPERATOR MARCIANUS

Tandem aliquando quod summis uotis atque studiis optabamus, euenit, 5 remota est de orthodoxa Christianorum lege contentio; tandem remedia

culpabilis erroris inventa sunt et discors populorum sententia in unum consensum concordiamque conuenit. E diuersis enim prouinciis religiosissimi sacerdotes Calchedonam uenerunt iuxta nostra praecepta et quid observari in religione debeat, perspicua definitione docuerunt 10 Cesset igitur iam profana contentio. Nam vere impius atque sacrilegus est qui post tot sacerdotum sententiam opinioni suae aliquid tractandum relinquit. Extremae quippe dementiae est in medio et perspicuo die com­menticium lumen inquirere. Quisquis enim post veritatem repertam ali­quid ulterius discutit, mendacium quaerit Nemo itaque vel clericus vel 15 militans et alterius cuiuslibet condicionis de fide Christiana publice turbis coadunatis et audientibus tractare conetur in posterum, ex hoc tumultus et perfidiae occasionem requirens. Nam iniuriam facit iudicio religiosissimae synodi, si quis semel iudicata ac recte disposita revolvere et publice disputare contendit, cum ea quae nunc de Christiana fide 2o statuta sunt, iuxta apostolicas expositiones et statuta sanctorum patrum trecentorum decem et octo et centum quinquaginta definita esse noscun­tur. Nam in contemptores huius legis poena non deerit, quia non solum contra fidem bene compositam veniunt, sed etiam ludaeis et paganis ex huiuscemodi certamine profanant veneranda mysteria. Igitur si clericus 25 erit qui publice tractare de religione ausus fuerit, [a] consortio clericorum removebitur; si vero militia praeditus sit, cingulo spoliabitur. Ceteri etiam huius criminis rei de hac sanctissima urbe pellentur, pro vigore iudiciario etiam competentibus suppliciis subiugandi. Constat enim hinc haereticae insaniae exordia fomitemque praeberi, dum publice 30 quidam disputant atque contendunt. Uniuersi ergo quae a sancta synodo Calchedonensi statuta sunt, custodire debebunt, nihil postea dubitaturi. Hoc itaque nostrae commoniti serenitatis edicto abstinete profanis vocibus et ulterius desinite de divinis disputare, quod nefas est, quia non solum divino iudicio peccatum hoc, prout credimus, punietur, 35 verum etiam legum et iudicum auctoritate coercebitur.

DAT. VII ID. FEBR. CONSTANTINOPOLIM SPORACIO CONSULE.*

HERE TERMINATES THE HARANGUE OF EMPEROR MARCIAN AND BEGINS THE CONSTITUTION TO THE COUNCIL OF CHALCEDON.

THE EMPEROR MARCIAN.                                                             _M

At long last occurred what we have desired with the greatest wishes and desires, and the contention removed from the orthodox law of the Christians; at long last were found remedies for the culpable error, and the discordant opinion of the populace was joined in one consent and unity. For the most devout bishops came from different provinces to Chalcedon on our commands, and taught in a clear definition what must be observed in religion. The profane contention should cease from now on. For he who leaves anything to his own judgement after the decision of so many bish­ops is truly impious and sacrilegious. It is indeed utter madness to look for a false light in the brightness of midday. Anyone, there­fore, who discusses something further after the truth had been discovered, looks for falsehood. No one, therefore, either cleric or public official or of whatever other rank shall try in future to treat of the Christian faith in public to crowds assembled and listening, looking thus for pretence for tumult and perfidy. For if someone strives to reopen and discuss in public what have been once judged and rightfully settled he commits injury to the verdict of the most religious council, for the decisions reached now about the Christian faith are known to be determined according to the Apostolic expo­sitions, to the decisions of the Three Hundred and Eighteen holy fathers and the Hundred and Fifty. Punishment against those con­temning this law shall not be lacking, because they not only go out against the well established faith, but also profanate by this conten­tion the venerable mysteries in front of Jews and pagans. There­fore, if he who shall dare to discuss religion in public shall be cleric, he shall be removed from the fraternity of clerics; but if he shall be holder of office, he shall be deprived of his belt. The others, however, who are guilty of this crime, shall be driven out of this most religious city, and they shall be also subjected to the appropriate penalties according to the vigour of the judgment. For it is known that the heretical madness is provided with beginnings and firewood when some people dispute and contend in public. All must observe, therefore, what have been decided by the holy Chal- cedonian council, and shall not doubt anything in future. Warned therefore by this edict of our Serenity, abstain from profane words and cease in the future to discuss divine matters, which is a sacri­lege, because this sin not only shall be punished, as we believe, in God’s judgement, but it shall also be suppressed by the authority of the laws and the judges.

GIVEN ON THE SEVENTH DAY BEFORE THE IDES OF FEBRUARY AT CON­STANTINOPLE, IN THE CONSULATE OF SPORACIUS.¹⁴

Concilium Universale Chalcedonense, ed. Schwartz, 11:3:2, No. 104, pp. 87-88 1346-347]

LEGES SANCTAE MEMORIAE PRINCIPIS MARCIANI QUAS BEATISSIMUS LEO PAPA IN SUIS CONFIRMAVIT EPISTULIS

[De prohibitis disputationibus a Christianis edictum civibus nostris Con­st antinopolitanis]

5 Impp.* Caesares Flavius Valentinianus pontifex inclitus Germanicus inclitus Alamannicus inclitus Sarmaticus* inclitus tribuniciae potestatis vicies septies* imperator vicies septies consul septies* et Flavius Mar­cianus pontifex inclitus Germanicus inclitus Sarmaticus inclitus Alamannicus inclitus Francicus inclitus tribuniciae potestatis vicies sep- io ties* imperator consul semel* de prohibitis disputationibus a Christianis edictum civibus nostris Constantinopolitanis

imper. Valentinianus et Marcianus augusti. Tandem aliquando etc.

THE LAWS OF EMPEROR MARCIAN OF HOLY MEMORY, WHICH THE MOST BLESSED POPE LEO CONFIRMED IN HIS LETTERS

[Edict on the prohibition of disputations by Christians, to our Con- stantinopolitan citizens]

The two emperors¹⁵ and Caesars Flavius Valentinian the renowned priest, the renowned Germanicus, the renowned Alamannicus, the renowned Sarmaticus,¹⁶ with tribunician power for the twenty­seventh time,¹⁷ emperor for the twenty-seventh time, seven times consul,¹⁸ and Flavianus Marcian, renowned priest, renowned Ger­manicus, renowned Sarmaticus, renowned Alamannicus, renowned Francicus, with tribunician power for the twenty-seventh time,¹⁹ em­peror, consul once,²⁰ edict on the prohibition of disputations by Christians to our Constantinopolitan citizens.

THE EMPEROR VALENTINIAN AND MARCIAN, AUGUSTI. At long last, etc.

Codex Justinianus, 1:1:4, ed. Kruger, p. 6

IMP. MARCIANUS A. PALLADIO PP.

Nemo clericus vel militans vel alterius cuiuslibet condicionis de fide Christiana publice turbis coadunatis et audientibus tractare conetur in posterum, ex hoc tumultus et perfidiae occasionem requirens. Nam 5 iniuriam facit iudicio reverentissimae synodi, si quis semel iudicata ac

recte disposita revolvere et publice disputare contendit, cum ea, quae nunc de Christiana fide a sacerdotibus, qui Chalcedone convenerunt, per nostra praecepta statuta sunt, iuxta apostolicas expositiones et in­stituta sanctorum patrum trecentorum decem et octo et centum quin­io quaginta definita esse noscuntur. Nam in contemptores huius legis poena non deerit, quia non solum contra fidem vere expositam veniunt, sed etiam ludaeis et paganis ex huiusmodi certamine profanant veneranda mysteria. Igitur si clericus erit, qui publice tractare de religione ausus fuerit, consortio clericorum removebitur: si vero militia 15 praeditus sit, cingulo spoliabitur: ceteri etiam huiusmodi criminis rei, si quidem liberi sint, de hac sacratissima urbe pellentur, pro vigore iudiciario etiam competentibus suppliciis subiugandi, sin vero servi, severissimis animadversionibus plectentur.

D. VII ID. FEBR. CONSTANTINOPOLI SPORACIO CONS?

THE EMPEROR MARCIAN AUGUSTUS TO PALLADIUS, PRAEFECTUS PRAETORIO No one, cleric or public official or of whatever other rank, shall try in future to treat of the Christian faith in public to crowds assembled and listening, looking thus for pretence for tumult and perfidy. For if someone strives to reopen and discuss in public what have been once judged and rightfuly settled he is committing injury to the verdict of the most revered council, for the decisions reached now about the Christian faith by the bishops who convened in Chalcedon by our commands are known to have been determined according to the Apostolic expositions, and to the teaching of the Three Hundred and Eighteen and the Hundred and Fifty holy fathers. Punishment against those contemning this law shall not be lacking, because they not only go out against the well defined faith, but also profanate by this contention the venerable mysteries in front of Jews and pagans. Therefore, if he who shall dare to discuss religion in public shall be cleric, he shall be removed from the fraternity of clerics; but if he shall be holder of office, he shall be deprived of his belt; the others, however, who shall be guilty of such a crime, if they shall be free­men should be driven out of this most holy city and subjected also to the appropriate penalties according to the vigour of the judg­ment, but if they shall be slaves, they shall be punished by the severest punishments.

GIVEN ON THE SEVENTH DAY BEFORE THE IDES OF FEBRUARY AT CON­STANTINOPLE, IN THE CONSULATE OF SPORACIUS.²¹

55B

Concilium Universale Chalcedonense, II: 1:3, ed. Schwartz, No. 22, pp. 119-120 (478-479]

Διάταξις τού εύσεβεστάτου καί φιλοχρίστου βασιλέως Μαρκιανοΰ προτεθεΐσα έν Κωνσταντινουπόλει μετά τήν σύ­νοδον βεβαιούσα τά παρ’ αύτής πεπραγμένα

Τήν εύαγή τής καθολικής των όρθοδόξων πίστεως άγιότητα φανερόν

5 καί άναμφίβολον καταστήσαι πασιν ή ήμετέρα γαληνότης έθέλουσα, δπως Αν ή περί τό θειον μείζων παραδοθήι τοίς Ανθρώποις εύσέβεια, τήν τοσαύτην καί τοιαύτην έξ άπάσης σχεδόν έπαρχίας συνειλεγμένων έπισκόπων* σύνοδον κατά τήν Χαλκηδονέων πόλιν άθροισθήναι παρεκελεύσατο κάκεΓ διασκέψεως έπί πλείστας ήμέρας γεγενημένης τό ίο τής πίστεως των Χριστιανών εύρεν Αληθές καί Ανόθευτον. Εύχαις γΑρ καί λιταίς πλείσταις τό θειον παρακεκλήκασι μή λαθειν αύτούς τήν εύαγή καί πληρεστάτην Αλήθειαν ήκολούθησάν τε τοίς τύποις τών Αγίων πατέρων, έκείνοις δηλαδή τοίς ύπύ τών τνη Αγιωτάτων έ­πισκόπων κατΑ τήν Νικαέων Αποφανθεισιν, όμοίως δέ κάκείνοις Απερ 15 οί ρν κατά τήνδε τήν βασιλίδα πόλιν ώρισαν συνελθόντες, καί έκείνοις δέ τοις ήδη πΑλαι κατά τήν "Εφεσον όρισθεισιν δτε [τά] τής Αλήθειας οί τής μακαρίας μνήμης Κελεστίνος ό τής 'Ρωμαίων καί Κύριλλος ό τής Άλεξανδρέων έπίσκοπος έξη ρχον, καθ’ ον καιρόν άπεκλείσθη καί Νεστορίου* ή πλάνη αύτού καταδικασθέντος τού ταύτης αύθέντου 20 γεγονότος. ^ΤΩν όρθώς καί προσκυνητώς έν Χαλκηδόνι ζητηθέντων Εύτυχής* ό διαβεβαιούμενος Αθέμιτα πάμπολλα μετά τής συνηγορίας τής έαυτού καταβέβληται, δπως Αν αύτώι μή περαιτέρω παρασχεθήι τού άπατάν τούς Ανθρώπους εύχέρεια. Τούτων τοίνυν θρηισκευτικώς καί πιστώς τυπωθέντων Απερ θεμελιούν τήν τών όρθοδόξων 25 προσκυνητήν γινώσκεται πίστιν, ούτως ώς μηδεμίαν τού λοιπού μηδέ τοίς συκοφαντείν είωθόσι τό θειον Αμφιβολίαν ύπολιμπάνεσθαι, ίερώι τής ήμετέρας ήμερότητος διατάγματι τήν άγίαν βεβαιώσαντες σύνοδον ύπεμνήσαμεν Απαντας ώστε τών περί θρηισκείας παύσασθαι διαλέξεων, έπειδήπερ ούχ εΓς καί δεύτερος εύρείν οϊός τε ήν τό τοσούτον 30 μυστήριον, δπότε μάλιστα σύν μεγάλωι καμάτωι καί μεγίσταις εύχαις τοσούτοι Αγιοι Ιερείς, εί μή θεού, καθάπερ πιστευτέον έστίν, ήγουμέ- νου, φθάσαι πρός τήν τής Αλήθειας άνίχνευσιν ούκ Αν ήδυνήθησαν. Πλήν, ώς έγνωμεν έναργεΐ λογισμώι, τινές έν τήι μανίαι τής αύτής διαστροφής διαμένειν ού παύονται καί περί θρηισκείας δημοσίαι 35 φιλονεικείν συναγομένου τού πλήθους, ώστε τά θεία μυστήρια Ιουδαίων τε καί 'Ελλήνων δημοσιεύειν έπ’ δψεσιν καί έκπομπεύειν άπερ σέβειν Αμεινον ή ζητείν. Έχρήν τοιγαρούν τούς έν τήι αύτήι τυγχάνοντας έπιμονήι διά τής όρισθείσης ήδη σωφρονισθήναι κολάσεως, όπως Αν ή τιμωρία διορθώσειεν οϋς των προσταγμάτων τό σέβας έπανορθοΰν ού δεδύνηται. 'Αλλά τώι έθει τώι ήμών άκολουθούντες έν τούτωι και πρό πάντων γινώσκοντες ώς τό θειον χαίρει τώι εύσεβέΐ, τήν των ένόχων ύπερθετέαν ήγησάμεθα τιμωρίαν, διά τήσδε τής έπαναληφθείσης κελεύσεως τής ήμετέρας θεσπίζοντες ώστε είς τό έξής τών κεκωλυμένων πάντας άπέχεσθαι καί μή συνάγειν όχλαγωγίαν τούς περί θρηισκείας έρίζοντας, έπειδήπερ οί έν τήι τοιαύτηι διαστροφήι καί ματαιότητι φωραθέντες καί τάς όρισθείσας ήδη κολάσεις έκδέξονται καί τήι τών δικαστηρίων κινήσει, καθάπερ τοϊς εύσεβέσι καιροις Αρμόζει, τιμωρηθήσονται. Χρή γάρ έπεσθαι τήι έν Χαλκηδόνι συνόδωι, έν ήι πάντων έπιμελώς ζητηθέντων ταΰτα διώρισται δ πρότερον- αί τρεις μνημονευθείσαι σύνοδοι αί τήι τών Α­ποστόλων άκολουθήσασαι πίστει τά πασι φυλακτέα παραδεδώκασιν. Έδόθη πρό τριών Ειδών Μαρτίων έν Κωνσταντινουπόλει ύπατείαι Σφωρακίου καί τού δηλωθησομένου*

Έγράφη Παλλαδίωι* έπάρχωι τών κατά τήν ’Ανατολήν πραιτωρίων, Ούαλεντινιανώι έπάρχωι τών κατά τό ’Ιλλυρικόν πραιτωρίων, Τατιαν- ώι* έπάρχωι πόλεως, Βιγκομάλωι μαγίστρωι τών θείων όφφικίων καί ύ- πάτωι δεσιγνάτωι.

A LAW OF THE MOST PIOUS AND CHRIST-LOVING EMPEROR MARCIAN, PROM­ULGATED AT CONSTANTINOPLE AFTER THE COUNCIL AND CONFIRMING ITS ACTIONS

Our Serenity, which wished the pure sanctity of the Catholic faith of the Orthodox to be established clearly and unambigously to all, in order that a greater piety towards the Deity shall be bestowed on mankind, ordered, when bishops gathered²² from almost every pro­vince, that a council of such magnitude and quality shall be con­vened in the city of Chalcedon, and the council found there the true and the pure in the faith of the Christians in an examination that lasted for many days. They supplicated the Deity with very many prayers and entreaties that the pure and the fullest truth shall not be hidden from them, and followed the decisions of the holy fathers, that is the decisions proclaimed in Nicaea by the most holy Three Hundred and Eighteen bishops, likewise those that the Hundred and Fifty assembled in this Imperial city decreed, and those for­merly promulgated in Ephesos, when the truth was taught by Cae- lestin, bishop of the Romans and by Cyril, bishop of the Alexan­dras, of blessed memory both, at the time that Nestorius’²³ error was rejected and he himself condemned as its author. After they have been rightfully and reverently examined in Chalcedon, Eu- tyches,²⁴ who affirmed numerous unlawful matters, together with his apology, were overthrown, in order that he shall not be given license to deceive people any more. After these matters, which are known to lay the foundations of the reverent faith of the Orthodox, have been religiously and faithfully established, so that in future no ambiguity shall remain, not even to those accustomed to betray the Deity, we have confirmed in a sacred law of our clemency the holy council and notified all people to cease from lectures on religion, particularly because not one or another was capable of discovering such a mystery, when not even so many holy bishops were able to arrive at the disclosure of the truth with all their great labour and ardent prayers unless they were guided, as it is necessary to believe, by God. Nevertheless, as we have learnt from a clear account, some people have not ceased from persisting in the madness of the same perversion and from disputing on religion in public before assem­bled crowds, so as to reveal the divine mysteries in the sight of Jews and Pagans and make public matters which it is better to worship rather than investigate. It was necessary, therefore, that those people who happened to maintain the same pertinacy shall be chast­ened by the already established chastisement, so that punishment shall correct those whom reverence for the laws could not amend. Nevertheless, in this matter we have followed our custom, and knowing that the Deity rejoices above all in the pious we have thought fit to postpone the punishment of the guilty ones, and we decree now by this our repeated edict that for the future all shall avoid what is forbidden, and that those contending about religion shall not assemble mobs, for those detected in such perversion and vanity not only shall suffer the chastisements formerly established but also punished by verdicts of the courts as befits these pious times. It is necessary, therefore, to follow the council of Chalcedon, in which all matters were diligently investigated and these matters determined which formerly the three above-mentioned councils, fol­lowing the Apostles’ faith, taught to all as matters that must be observed.

GIVEN ON THE THIRD DAY BEFORE THE IDES OF MARCH AT CONSTANTI­NOPLE, IN THE CONSULATE OF SPORACIUS AND OF HIM WHO SHALL BE PROCLAIMED.²⁵

Written in the same form to Palladius,²⁶ Praefectus Praetorio of the East, Valentinian, Praefectus Praetorio of Illyricum, Tatian,²⁷ Pre­fect of the City, Vincomalus, Master of the Divine Offices and Consul Designate.

Concilium Universale Chalcedonense, 11:2:2, ed. Schwartz, No. 9, pp. 23-24 [115-116]

INCIPIT ALIA CONSTITUTIO DIVAE MEMORIAE MARCIANI IN SYNODO CALCHEDONENSI

IMPERATOR MARCIANUS AUGUSTUS PALLADIO PRAEFECTO PRAET.

New Roman">Venerabilem catholicae orthodoxorum fidei sanctitatem manifestam et 5 indubitatam uniuersis constituere cupiens nostra serenitas, ut maior erga diuinitatis obsequia hominibus religio traderetur, tantam atque talem synodum ex omnibus paene prouinciis coadunatis episcopis in Calchedonensi ciuitate colligi iussit atque ibi plurimis diebus tractatu habito quod verum et infucatum Christianae fidei esset, invenit. Votis io etenim et orationibus plurimis exoravere divinitatem quatenus sancta et plena eos veritas non lateret, secutique sunt statuta venerabilium patrum, ea videlicet quae apud Nicaeam trecentorum decem et octo sanctorum episcoporum sunt sententia definita, similiter et quae centum quinquaginta in hac amplissima coadunati urbe constituerunt, atque ea ¹⁵ quae apud Efesum pridem statuta sunt, cum beatissimae recordationis Caelestinus Romanae urbis et Cyrillus Alexandrinae civitatis episcopi invenere veritatem, quo tempore etiam Nestorianus error exclusus est eius auctore damnato. Quibus ita rite et venerabiliter apud Calchedonam inquisitis Eutyches, qui plura adfirmabat inlicita, cum sua 20 adsertione deiectus est, ne decipiendorum ulterius ei hominum praeberetur facultas. Ordinatis itaque religiose et fideliter quae veneran­dam orthodoxorum fidem fundasse noscuntur, ita ut nulla in posterum dubitatio vel illis qui calumniari divinitati adsolent, relinqueretur, sacro nostrae serenitatis edicto venerandam synodum confirmantes am- 25 monuimus universos ut de religione disputare desinerent, quoniam unus et alter tanta secreta invenire non posset, maxime cum summo labore et amplissimis orationibus tot venerabiles sacerdotes nisi deo, ut creden­dum est, auctore ad indaginem veritatis non potuerint pervenire. Verum sicut manifesta ratione cognovimus, non desinunt quidam in eadem 30 perversitatis insania permanere et de religione publice contendere populis coadunatis et mysteria divina ludaeorum paganorumque sub

obtutibus publicare et profanare quae rectius colenda sunt quam in­quirenda. Oportuerat itaque in eadem pertinacia consistentes statuta dudum animadversione conpesci, ut poena corrigeret quos reverentia iussionum emendare non potuit. Verum in hoc secuti consuetudinem nostram noscentes prae omnibus quod divinitas pietate laetetur, poenam nocentum credidimus differendam, iterata hac sancientes nostrae clementiae iussione ut in futurum prohibitis omnes abstineant nec conventicula colligant super religione certantes, quia in huiusmodi 40 perversitate et vanitate detecti et statutas dudum suscipient poenas et iudiciario motu, prout religiosis temporibus convenit, punientur. Oportet enim Calchedonensem synodum sequi, in qua omnibus diligenter quaesitis ea definita sunt quae pridem tres praedicti coetus apostolicam fidem secuti omnibus observanda praefixerunt.

45 DAT. III ID. MART. CONSTANTINOPOLI SPORACIO V.C. CONS. ET QUI FUERIT NUNTIATUS*

Eodem exemplo scripta Palladio v. ill. praefecto Orientis Valentiniano v. ili. praefecto Illyrici Tatiano v. ill. praefecto urbi Vincomalo v. ill. magistro officiorum et cons. designato.

HERE BEGINS ANOTHER CONSTITUTION OF MARCIAN OF DIVINE MEMORY IN THE CHALCEDONIAN COUNCIL.

THE EMPEROR MARCIAN AUGUSTUS TO PALLADIUS, PRAEFECTUS PRAETO­RIO

Our Serenity, wishing to establish the venerable sanctity of the Ca­tholic faith of the Orthodox as manifest and unambiguous, in order that a greater piety about obedience to Deity shall be given to men, has ordered such a great council and of such quality to be convened in the city of Chalcedon, when bishops assembled from almost all the provinces, and there it discovered what is true and unfalsified in the Christian faith after discussion that lasted for many days. They entreated Deity with vows and many prayers that the holy and entire truth shall not be hidden from them, and followed the decrees of the venerable fathers, namely those defined by the decisions of the Three Hundred and Eighteen bishops in Nicaea, likewise those established by the Hundred and Fifty assembled in this most splen­did city, and those formerly decreed in Ephesos, when bishop Cae- lestin of the city of Rome and bishop Cyril of the city of Alexandria, of the most blessed memory, found the truth at the same time that the Nestorian error was excluded and its author condemned. After they have been rightfuly and venerably examined in Chalcedon, Eutyches, who asserted many unlawful assertions, was overthrown together with his affirmation, in order that he shall not be given opportunity to deceive people any more. Once these matters, which are known to lay the foundations of the venerable faith of the Or­thodox have been thus religiously and faithfuly settled, so that no doubt at all shall remain in the future even to those who are accus­tomed to calumniate the Deity, we have confirmed the venerable council by the sacred edict of our Serenity and warned all men to cease disputing about religion, because one man or another could not discover such secrets, particularly when so many venerable bish­ops with all their extreme labour and most ardent prayers could not have arrived at the investigation of the truth unless God—as it is necessary to believe—was their guide. However, as we have learnt by clear account, some have not ceased to persist in the same mad­ness of perversion and to dispute in public about religion to assem­bled crowds, to reveal the divine mysteries to the gaze of Jews and pagans, and to profanate what should be rightfuly worshiped rather than investigated. It was necessary, therefore, that those persisting in the same pertinacity be curbed by the formerly established pun­ishment, so that punishment shall correct those whom reverence for the edicts could not amend. Yet, following in this our custom, and knowing that the Deity rejoices above all in piety, we believed that the punishment of the guilty should be postponed, and we order in this repeated edict of our clemency that in the future all shall ab­stain from what is forbidden, nor shall they assemble conventicles when disputing on religion, for those detected in such a perversity and vanity shall not only suffer the formerly established punish­ments but also be punished in a judicial process appropriate to these religious times. For it is necessary to follow the Chalcedonian Coun­cil, in which all being diligently investigated, those matters were defined which formerly the three above-mentioned councils de­creed—following the Apostolic Faith—to be observed by all.

GIVEN ON THE THIRD DAY BEFORE THE IDES OF MARCH AT CONSTANTI­NOPLE, IN THE CONSULATE OF THE RENOWNED SPORACIUS AND OF WHOM WHO SHALL BE PROCLAIMED.²⁸

Written in the same form to the Most Illustrious Palladius, Prefect of the East; to the Most Illustrious Valentinian, Prefect of Illyri­cum; to the Most Illustrious Tatian, Prefect of the City; and to the Most Illustrious Vincomalus, Master of the Offices and designated consul.

NOTES

1.        Edict: in later Greek the term πρόθεμα is synonymous to πρόσταγμα. Compare the sixth century text attributed to Gergentius: ‘Πάς γειτονίαρχης ος ου τηρήσει τόδε ήμών τό τής βασιλείας θεοκέλευστον πρόσταγμα... τά έγγεγραμμένα έν τώδε ήμών τώ προθέματΓ, “every governor who will not observe this Imperial law of ours, ordered by God... and the matters written in this our law.” See Νόμοι τών Όμηριτών, LXI, ed. J. F. Boissonade, PG, LXXXVI, Col. 613. See also the use of this term by two other sixth century writers, Johannes Mallalas, έθηκε πρόθημα κατ’ αυτού, ϊνα έι τιςήδικήθη τι παρ’ αυτού, προσέλθη τώ βασιλεΐ’. “He gave against him a law to the effect that if someone suffered any harm from him he should approach the Emperor.” See Χρονογραφία, XIII, ed. L. Dindorf, PG, XCVII, Col. 504—and Evagrius Scholasticus, in his description of the council of Chalcedon: ‘και προθέματος κατά τού Διοσκόρου γενόμενος’. “When the law against Dioscorus was made.” See Εκκλησιαστική ιστορία, 11:18, ed. H. Valesius and W. Reading, PG, LXXXVI, Col. 2568.

2.        Prohibition: the verb κωλυεΐν usually means “to prevent,” but in sixth century usage it also signified “to prohibit.” Compare a quotation from Methodius Olympius by Epiphanius: ‘Πώς γάρ ου μή κεκωλυται τις, μηδε ένδεής έστι, τούτου έπιθυμει και έρρ’. “How shall a man desire and love something which is not forbidden to him, neither does he need it?” See Πανάριον, 55:5, ed. K. Holl, GCS, XXXI, 1922, p. 487.

3.         Public lectures: the noun διάλεξις usually signifies “discussion,” “con­versation,” but in later Greek, and in particular in patristic Greek, it has occasion­ally the meaning of “public lecture, sermon.” Compare Eusebius on Origen:‘... τάς έπΐ τού κοινού λεγομένας αυτώ διαλέξεις ταχυγράφοις μεταλαβεΐν έπίτρεψαι...’. “He permitted stenographers to take down his public lectures/ser- mons.” See "Εκκλησιαστική ιστορία, VI:36, ed. E. Schwartz, GCS, IX:9, 1908, p. 590.

4.        size=1>Emperors: the term βασιλεύς, even more than the term αύτοκράτωρ, was commonly used after the third century as the Greek synonym to the Latin title Imperator. See A. Wifstrand, “Autokrator, Kaisar, Basileus; Bemerkungen zu den griechischen Benennungen der römischen Kaiser,” Dragma Martino P. Nilsson, ed. G. Adolf, Lund 1939, pp. 529-539.

5.        Valentinian: Marcian took care, in the official documents issued by his chancellery, to have the name of the senior Augustus, Valentinian III, precede his own, although he was not yet recognized by the Western Court. Western laws from 451 were dated by Adelfius’ consulate only, pointedly ignoring Marcian’s consulate in the East. He was eventually recognized as Augustus by the Western Court on 30 March 452, probably on the initiative of Aetius and against the will of Valentinian III.

6.        Augusti forever: the Greek title αιώνιοι αυγουστοι was employed after the fourth century to translate the Latin titles which signified the “eternity” of the Augusti. See, for example, ‘semper Aug.’ (Dessau, Nos. 692, 761, 785, 797, 2948); ‘aeternus Aug.’ (Dessau, Nos. 5596, 8938); ‘perpetuus Aug.’ (Dessau, Nos. 690, 786, 793, 5571); ‘sempitemus Aug.’ (Dessau, No. 703); ‘perennis Aug.' (Dessau, Nos. 772, 774, 799). See also the epigraphical evidence for the use of the Greek translation in the late fourth century in W. Dittenberger, Orientis Graeci Inscrip­tiones Selectae, II, Leipzig 1905, Nos. 580, 722, 8809, and compare the ironical connotation it acquired in a text by Athanasius: “And they called him (i.e., Con­stantins) Eternal Emperor.” See ‘καί αιώνιον δέ αύτόν βασιλέα ( = Κωνστάντιον) είρήκασιν’, Περί τών γενομενων... συνόδων, ed. A. Giustiniani, PG, XXVI Col. 685. See also H. U. Instinsky, “Kaiser und Ewigkeit,” Hermes, LXXVII (1942), pp. 313-355, concerning the political significance of these titles. He is particularly interested in earlier periods, but his study is valuable for the Christian Empire as well.

7.        Decision: for the use of the noun όρος with the meaning of “a synod’s decision” see Photius’ Epitome to Philostorgius: Ότι καί αυτός συνομολογεί πάντας όμοφρονήσαι τω εν Νικαίρ τής πίστεως όρω’. “As he himself admits, all agreed to the decision on the Faith decreed at Nicaea.” See Εκκλησιαστική ιστορία, 1:9, ed. J. Bidez, GCS, XXI, 1913, pp. 9-10. Likewise Socrates’ reference to the Serdica Council: ‘τον όρον τε τής πίστεως τής εν Νικαίρ κρατυναντες’, “when they confirmed the decision on the Faith decreed at Nicaea.” See Εκκλησιαστική ιστορία, 11:20, ed. H. Valesius, PG, LXVII, Col. 237.

8.         Expositions of the Apostles: a reference to the Apostolic Symbol.

9.        Fathers: the dogmatic decisions of the First Oecumenical Council of Nicaea in 325.

10.      size=1>Hundred and Fifty: the dogmatic decisions of the Second Oecumenical Council of Constantinople in 381.

11.      Verdict: for this meaning of the term κίνησις compare the document issued by the Council of Alexandria as quoted by Athanasius: PG, XXV, Col. 253.

12.      Serenity: the Greek translation to the Latin Imperial title of ‘serenus’ or ‘serenitas’.

13.      Given... February: 7 February.

14.      Given... Sporacius: 7 February 452. The name of the Western consul—Herculanus—was still unknown in the East. He was mentioned for the first time in an Eastern law of 18 June (CJ 2:7:10).

15.      Emperors: this preamble to the edict appeared only in the Latin ver­sions that date from the middle of the sixth century. It is not only corrupt to a great extent, but the titles it attributes to both Marcian and Valentinian III are quite uncommon in their authentic documents. These considerations are enough to cast doubt on the preamble’s authenticity; it was probably added to the original law in the course of the sixth century, based on a document which was sent by Anastasius’ chancellery from Chalcedon on 28 July 516 to the Senate of Rome, and which included intitulature typical to Julian. See AE, 1973, No. 544; A. Negev, “The Inscription of Emperor Julian at Ma’yan Barukh,” IEJ, XIX (1969), pp. 170-173; Dessau, No. 8945. Anastasius’ chancellery replaced methodically the title ‘maximus’ with ‘inclitus’, thus correcting the title ‘pontifex maximus’ to ‘pon­tifex inclitus’, and resuscitating the pagan title abolished by Gratian. The depen­dence of our preamble on the document of Anastasius is proven both by their identical intitulature and by the use of that travesty of pagan title. Anastasius’ document can be consulted in the critical edition of the Collectio Avellana, ed. O. Gunther, CSEL, XXXV:2, 1898, Epistula 113, p. 506. Consult also Stein, II, p. 318 n. 5.

16.      Sarmaticus: unlike the other titles included in the preamble, this title did not appear in official documents after Julian’s reign. It should be seen, therefore, as yet another indication of the dependence of the preamble on Julian’s intitulature as reemployed by Anastasius. See Stein, PW 11:3, 1921, s.v., Cols. 15-23.

17.      Time: the year 452.

18.      Consul: the seventh consulate of Valentinian III took place in 450.

19.      Time: a manifest error. Should be corrected “for the third time.”

20.      Once: Marcian’s sole consulate took place in 451.

21.      Given... Sporacius: see above, n. 14.

22.      Gathered: a reference to the events that preceded the assembly of the bishops in Chalcedon. The council was originally projected to convene in Nicaea, and transferred to Chalcedon only after the bishops had assembled.

23.      Nestorius held the See of Constantinople in the years 428-431. A typical representative of the Antiochene School of theology and biblical exegesis, he com­batted the mainly Alexandrian tendency to emphasize the union between Jesus’ divine and human natures. The Council of Ephesos of 431 adopted the contrary position, as represented by Cyril, bishop of Alexandria, and Nestorius was deposed and sent to exile in Egypt, where he died in 451. Consult J. Rucker, PW, 1:33, 1936, s.v., Cols. 126-137.

24.      Eutyches was Presbyter and archymandrite in Constantinople. He repre­sented the Monophysite position, which emphasized the unitary and divine nature of Jesus. His position was rejected in the provincial council of Constantinople of 448, but he regained his authority in the Ephesos Council of 449 thanks to the support he received from Dioscorus. The Monophysite doctrine was again rejected in Chalcedon Council of 451. Eutyches was exiled, and died in exile shortly after 454. See Jülicher, PW, 1:11, 1907, s.v., Cols. 1527-1529.

25.       Given... proclaimed: 13 March 452 (see above, n. 14).

26.      Palladius was Praefectus Praetorio of the East in the years 450-455 and one of the high officials that represented Marcian in the Council of Chalcedon. See W. Ensslin, PW, 1:36:2, 1949, s.v., Cols. 221-222; PLRE, II, s.v.

27.      Tatian was the grandson of Flavius Eutolmius Tatian and one of the highest officials in the Eastern administration of the late fourth century. One of Marcian’s closest friends, his career benefitted from Marcian’s rise to power; he was nominated as Prefect of the City of Constantinople in 450, appointed as one of Marcian’s representatives to the Council of Chalcedon, and given the title of ‘Patri­cius’. He was a member of a diplomatic mission to Geiseric, but it seems that his hostile attitude towards the Vandals resulted in his dismissal from this post. In 466 he was probably nominated as the Eastern consul, together with Leo. See W. Ensslin, PW, 11:8, 1938, s.v., Cols. 2467-2468; PLRE, II, s.v.

28.       Given... proclaimed: see above, n. 25.

BIBLIOGRAPHY

C. J. Hefele & H. Leclercq, Histoire des conciles, 11:2, Paris 1908, pp. 844­845; Seeck, Regesten, p. 395; Y. Dan, “On the Jewish Christian Controversy of the Fifth Century—A Jewish Response to the Council of Chalcedon,” Zion, XLV (1980), pp. 154-157 (in Hebrew).