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of atheistic men with the divine and God-bearing men and the heavenly powers, and having the same union with God that Christ also has, just as he also pre-existed, so that there is no difference at all for Christ in relation to the other rational beings, neither in substance, nor in knowledge, nor in power, nor in activity. For Pythagoras said that the monad is the beginning of all things; and again Pythagoras and Plato, speaking of a certain population of incorporeal souls, say that those who have fallen into some sin are sent down into bodies for the sake of punishment. Whence Plato called the body a "bond" and a "tomb," as if the soul were bound and buried in it. Then concerning the future judgment and recompense of souls he says again: "The soul of one who has practiced pederasty and lived badly with philosophy is permitted to be punished for a third thousand-year period, and thus having been winged in the thousandth year it is cast out and departs; but the other souls, whenever they have finished this life, some, having gone to the places of judgment under the earth, will pay the penalty and give an account, 1.663 while others, lifted up by justice to some heavenly place, will live worthily, according to how they have lived." It is easy to understand the absurdity of this argument; for who taught him the periods and thousands of years? And that when a thousand years have passed, then each of the souls departs to its own place? But the things in between these it was not fitting even for the extremely licentious to say, much less for such a philosopher; for he yoked together the intemperate and pederasts with those who have achieved a pure way of life, and said that both these and those would enjoy the same things. Pythagoras, therefore, and Plato and Plotinus and those of their company, having agreed that souls are immortal, said that they pre-exist their bodies, and that there is a population of souls, and that the ones who transgress fall down into bodies, as I said, and the bitter ones into evil men, the rapacious into wolves, the deceitful into foxes, and those mad for women into horses. But the church, following the divine oracles, affirms that the soul was created together with the body, and not one before and the other after, according to the madness of Origen. For these wicked and destructive doctrines, or rather, nonsensical tales, we therefore exhort you, most holy ones gathered as one, to diligently study the exposition submitted below, and to condemn and anathematize each of its chapters, along with the impious Origen and all who think or will ever think such things. 1.664 When the synod had heard these things, and when the divine fathers had examined everything, they cried out: "We anathematize all these things, together with all who think or will ever think such things." Likewise also concerning Theodore of Mopsuestia and the rest, the imperial edict says again as follows. "It has been the concern of our orthodox and piously reigning fathers to cut out, through synods of most holy priests, the heresies that spring up from time to time, and with the orthodox faith being purely proclaimed, to preserve in peace the holy church of God. Therefore, when Arius blasphemed, saying that the Son is not consubstantial with God the Father but is a creature and came to be from things that are not, Constantine the Great, having gathered the 318 fathers in Nicaea and being present there himself, and with Arius having been condemned and anathematized, was zealous to establish the orthodox faith, through which the divine fathers, having confessed that the Son is consubstantial with God the Father, and not a creature who came to be from things that are not, it is sung even until now. And Theodosius the Elder, when Macedonius was denying the divinity of the Holy Spirit, and when Apollinarius his disciple was blaspheming against the economy of God the Word, and affirming that the Word of God did not assume a human mind but was united to flesh that had an irrational soul, having gathered the 150 fathers in Constantinople and having participated

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ἀθέων ἀνθρώ πων μετὰ τῶν θείων καὶ θεοφόρων ἀνδρῶν καὶ τῶν οὐρανίων δυνάμεων, καὶ τὴν αὐτὴν ἑξόντων ἕνωσιν πρὸς τὸν θεὸν ὁποίαν ἔχει καὶ ὁ Χριστός, καθὼς καὶ προϋπῆρχεν, ὡς μηδεμίαν εἶναι διαφορὰν τῷ Χριστῷ πρὸς τὰ λοιπὰ λογικὰ παντελῶς, οὔτε τῇ οὐσίᾳ οὔτε τῇ γνώσει οὔτε τῇ δυνάμει οὔτε τῇ ἐνεργείᾳ. ὁ γάρ τοι Πυθαγόρας ἀρχὴν τῶν πάντων ἔφησεν εἶναι τὴν μονάδα· καὶ πάλιν Πυθαγόρας καὶ Πλάτων δῆμόν τινα ψυχῶν ἀσωμάτων εἰπόντες, καὶ τὰς ἁμαρτάδι τινὶ περιπεσούσας τιμωρίας χάριν εἰς σώματα καταπέμπεσθαι λέγουσιν. ὅθεν ὁ Πλάτων δέμας τὸ σῶμα καὶ σῆμα ἐκάλεσεν, ὡς οἱονεὶ τῆς ψυχῆς ἐν τούτῳ δεδεμένης καὶ τεθαμμένης. εἶτα περὶ τῆς ἐσομένης κρίσεως καὶ ἀνταποδό σεως τῶν ψυχῶν αὖθις φησίν «ἡ μὲν παιδεραστήσαντος καὶ κακῶς βιώσαντος μετὰ φιλοσοφίας ψυχὴ τρίτῃ περιόδῳ τῇ χιλιετεῖ ἐᾶται κολασθῆναι, καὶ οὕτω πτερωθεῖσα τῷ χιλιοστῷ ἔτει ἐκβάλλεται καὶ ἀπέρχεται· αἱ δὲ ἄλλαι ὁπόταν τόνδε τὸν βίον τελέσωσιν, αἱ μὲν εἰς τὰ ὑπὸ γῆν δικαιωτήρια ἐλθοῦσαι δίκην ἅμα καὶ λόγον 1.663 τίσουσιν, αἱ δὲ εἰς οὐράνιόν τινα τόπον κουφισθεῖσαι ὑπὸ τῆς δί κης διάξουσιν ἀξίως, καθὼς ἐβίωσαν.» οὗ τὴν ἀτοπίαν τοῦ λόγου καταμαθεῖν ῥᾴδιον· τίς γὰρ αὐτὸν ἐδίδαξε τὰς τῶν ἐτῶν περιό δους καὶ χιλιάδας; καὶ ὅτι χιλίων διεληλυθότων, τότε τῶν ψυχῶν ἑκάστη εἰς τὸν ἴδιον ἀπέρχεται χῶρον; τὰ δὲ μεταξὺ τού των οὐδὲ τοῖς ἄγαν ἀσελγεστάτοις ἥρμοττε λέγειν, μήτοι γε φιλο σόφῳ τοιούτῳ· τοῖς γὰρ τὴν ἀκραιφνῆ πολιτείαν κατωρθωκόσι τοὺς ἀκολάστους καὶ παιδεράστας συνέζευξε, καὶ τούτους κἀκεί νους τῶν αὐτῶν ἔφησεν ἀπολαύσεσθαι. Πυθαγόρας τοίνυν καὶ Πλάτων καὶ Πλωτῖνος καὶ οἱ τῆς ἐκείνων συμμορίας ἀθανάτους εἶναι τὰς ψυχὰς συνομολογήσαντες προϋπάρχειν ταύτας ἔφησαν τῶν σωμάτων, καὶ δῆμον εἶναι ψυχῶν, καὶ τὰς πλημμελούσας εἰς σώματα καταπίπτειν, ὡς ἔφην, καὶ τοὺς μὲν πικροὺς εἰς πονη ρούς, τοὺς δὲ ἁρπακτικοὺς εἰς λύκους, τοὺς δὲ δολεροὺς εἰς ἀλώπεκας, τοὺς δὲ θηλυμανεῖς εἰς ἵππους. ἡ δὲ ἐκκλησία τοῖς θείοις ἑπομένη λόγοις φάσκει τὴν ψυχὴν συνδημιουργη θῆναι τῷ σώματι, καὶ οὐ τὸ μὲν πρότερον τὸ δὲ ὕστερον κατὰ τὴν Ὠριγένους φρενοβλάβειαν. διὰ ταῦτα γοῦν τὰ πονηρὰ καὶ ὀλέθρια δόγματα, μᾶλλον δὲ ληρήματα, προτρέπομεν τοὺς ὁσιωτάτους ὑμᾶς εἰς ἓν συνηγμένους ἐπιμελῶς ἐντυχεῖν τῇ ὑποτεταγμένῃ ἐκθέσει, καὶ ἕκαστον τῶν αὐτοῦ κεφαλαίων κα τακρῖναί τε καὶ ἀναθεματίσαι μετὰ τοῦ δυσσεβοῦς Ὠριγένους καὶ πάντων τῶν τὰ τοιαῦτα φρονούντων ἢ φρονησόντων εἰς τέλος." 1.664 Ἅπερ δὴ λοιπὸν ἡ σύνοδος ἀκούσασα, καὶ πάντα βασανί σαντες οἱ θεῖοι πατέρες ἐξεβόησαν "ἀναθεματίζομεν ὅλοις τούτοις μετὰ πάντων τῶν τὰ τοιαῦτα φρονούντων ἢ φρονησόντων μέχρι τέλους." Ὡσαύτως δὲ καὶ περὶ Θεοδώρου τοῦ Μόψου ἑστίας καὶ τῶν λοιπῶν οὕτω πάλιν φησὶν ὁ βασιλικὸς τύπος." σπουδὴ γέγονε τοῖς ὀρθοδόξοις καὶ εὐσεβῶς προβεβασιλευκόσι τοῖς ἡμετέροις πα τράσι τὰς κατὰ καιρὸν ἀναφυομένας αἱρέσεις διὰ συνόδων ὁσιω τάτων ἱερέων ἐκκόπτειν, καὶ τῆς ὀρθῆς πίστεως καθαρῶς κηρυτ τομένης ἐν εἰρήνῃ τὴν ἁγίαν τοῦ θεοῦ ἐκκλησίαν διαφυλάττειν. διόπερ καὶ Κωνσταντῖνος ὁ μέγας Ἀρείου βλασφημοῦντος καὶ λέ γοντος μὴ εἶναι τὸν υἱὸν ὁμοούσιον τῷ θεῷ καὶ πατρὶ ἀλλὰ κτίσμα καὶ ἐξ οὐκ ὄντων γεγονέναι, συναγαγὼν ἐν Νικαίᾳ τοὺς τιηʹ πατέ ρας καὶ αὐτὸς ἐκεῖ παραγενόμενος, καὶ τοῦ Ἀρείου καταδικασθέν τος καὶ ἀναθεματισθέντος, ἐσπούδασε τὴν ὀρθόδοξον κρατῦναι πίστιν, δι' ἧς ὁμολογήσαντες οἱ θεῖοι πατέρες ὁμοούσιον εἶναι τὸν υἱὸν τῷ θεῷ καὶ πατρί, ἀλλὰ μὴ κτίσμα καὶ ἐξ οὐκ ὄντων γεγο νέναι, μέχρι νῦν ᾄδεται. καὶ Θεοδόσιος δὲ ὁ πρεσβύτερος Μακε δονίου ἀρνουμένου τὴν θεότητα τοῦ ἁγίου πνεύματος, καὶ Ἀπο λιναρίου τοῦ μαθητοῦ αὐτοῦ βλασφημοῦντος εἰς τὴν οἰκονομίαν τοῦ θεοῦ λόγου, καὶ φάσκοντος νοῦν ἀνθρώπινον μὴ εἰληφέναι τὸν τοῦ θεοῦ λόγον ἀλλὰ σαρκὶ ἑνωθῆναι ψυχὴν ἄλογον ἐχούσῃ, συναγαγὼν ἐν Κωνσταντινουπόλει τοὺς ρνʹ πατέρας καὶ μετασχὼν