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of these men, Macarius who was named president of Antioch, Stephen his disciple, and Polychronius the childish-minded old man, who spoke of one will and one energy in our Lord Jesus Christ. Whom it anathematized and proclaimed that two natural wills, that is, volitions, and two natural energies are shown in the one Christ our God. Likewise also concerning the sacred symbols of the economy of Christ our God, it set forth thus. "In some paintings of the venerable icons, a lamb is depicted being pointed to by the finger of the Forerunner; who was also taken as a type of grace, prefiguring for us through the law the true lamb, Christ our God. Therefore, embracing the old types and shadows as symbols and prefigurations of the truth handed down to the church, we prefer grace and truth, having received this as the fulfillment of the law. So that, therefore, the perfect might be inscribed in colors before the eyes of all, we decree that from now on, in place of the ancient lamb, the image of the lamb who takes away the sin of the world, Christ our God, according to his human character, be set up even in the icons, 1.768 thereby contemplating the height of the humility of God the Word, and being led by the hand to the memory of his life in the flesh, both of his passion and his saving death, and of the redemption for the world which comes from it." But it must be known that there have also been other places and synods, and we possess their canons, even if they are not properly counted in the number of the six synods: the one in Ancyra, the one in Neocaesarea, the one in Gangra, the one in Antioch, the one in Laodicea, the one in Sardica, the one in Carthage. For some were convened on account of local inquiries, with neither emperors sitting with them nor commanding them, and some of them occurred even before the establishment of the Christian emperors. But the ecumenical ones have occurred. They were called ecumenical, because by imperial commands the high priests throughout the entire Roman state were summoned, and because in each, and especially of these six synods, the inquiry was concerning the faith and a vote, or rather a dogmatic definition, was issued. For the first, having defined the Son as consubstantial with the Father, also instructed to believe in the Holy Spirit; the second, having defined the Spirit as consubstantial with the Father and the Son, clearly decreed that it be worshipped together with them; the third, having defined our Lord Jesus Christ as perfect in divinity and perfect in humanity, dogmatized one and not two sons; the fourth, having confirmed the aforesaid things, clearly declared that two 1.769 natures are to be known in him without confusion and without division; the fifth, having confirmed these things, clearly declared that he is and is to be known as having a will and an energy according to each nature; the sixth, having gone through and confirmed the acts of all the synods, also itself proclaimed our Lord Jesus Christ perfect in divinity and in humanity. So from the 1st synod to the second, 50 years; from the 2nd to the 3rd, 50 years; from the 3rd to the 4th, 30 years; from the 4th to the 5th, 102 years; from the 5th to the 6th, 129 years; and from the 6th to the 7th, 122 years. In these times, a dog was following a certain man who was traveling alone. But a highway robber, having killed the man, fled, while the dog remained in the place, guarding the body of its master. And another man, passing by chance along that road, seeing the dead body cast aside and taking pity, dug and buried it in the earth. The dog, seeing this and approving, followed the one who had buried him, fulfilling a loyal service. Now the man's trade was that of a tavern-keeper, and the dog would fawn upon all who entered and exited. But after some time had passed, it happened that the murderer also entered the tavern to drink, whom the dog recognized, and it barked and leaped at his face. When this happened many times, it led many, by a divine impulse, to suspicion, and being seized for

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τούτων, Μακα ρίου τοῦ ὀνομασθέντος Ἀντιοχείας προέδρου, Στεφάνου μαθητοῦ αὐτοῦ καὶ Πολυχρονίου τοῦ νηπιόφρονος γέροντος, λεγόντων ἓν θέλημα καὶ μίαν ἐνέργειαν ἐπὶ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. οὓς ἀναθεματίσασα ἐξεφώνησε δύο θελήματα φυσικὰ ἤγουν θελή σεις καὶ δύο φυσικὰς ἐνεργείας ἐπὶ τοῦ ἑνὸς δείκνυσθαι Χριστοῦ τοῦ θεοῦ ἡμῶν. ὡσαύτως καὶ περὶ τῶν ἱερῶν τῆς Χριστοῦ τοῦ θεοῦ ἡμῶν οἰκονομίας συμβόλων ἐξέθετο οὕτως. "ἔν τισι τῶν σεπτῶν εἰκόνων γραφαῖς ἀμνὸς δακτύλῳ τοῦ προδρόμου δεικνύ μενος ἐκχαράττεται· ὃς καὶ εἰς τύπον παρελήφθη τῆς χάριτος, τὸν ἀληθινὸν ἡμῖν διὰ νόμου προϋπεμφαίνων ἀμνὸν Χριστὸν τὸν θεὸν ἡμῶν. τοὺς οὖν παλαιοὺς τύπους καὶ σκηνὰς ὡς τῆς ἀλη θείας σύμβολά τε καὶ προχαράγματα τῇ ἐκκλησίᾳ παραδεδομένους κατασπαζόμενοι τὴν χάριν προτιμῶμεν καὶ τὴν ἀλήθειαν, ὡς πλήρωμα νόμου ταύτην ὑποδεξάμενοι. ὡς ἂν οὖν τὸ τέλειον κἀν ταῖς χρωματουργίαις ἐν ταῖς ἁπάντων ὄψεσιν ὑπογράφηται, τὸν τοῦ αἴροντος τὴν ἁμαρτίαν τοῦ κόσμου ἀμνοῦ Χριστοῦ τοῦ θεοῦ ἡμῶν κατὰ τὸ ἀνθρώπινον χαρακτῆρα καὶ ἐν ταῖς εἰκόσιν ἀπὸ τοῦ 1.768 νῦν ἀντὶ τοῦ παλαιοῦ ἀμνοῦ ἀναστηλοῦσθαι ὁρίζομεν, δι' αὐτοῦ τὸ τῆς ταπεινώσεως ὕψος τοῦ θεοῦ λόγου κατανοοῦντες, καὶ πρὸς μνήμην τῆς ἐν σαρκὶ πολιτείας τοῦ τε πάθους αὐτοῦ καὶ τοῦ σω τηρίου θανάτου χειραγωγούμενοι καὶ τῆς ἐντεῦθεν γινομένης τῷ κόσμῳ ἀπολυτρώσεως." Ἰστέον δὲ ὡς καὶ ἕτεραι γεγόνασι τόποι καὶ σύνοδοι, καὶ κανόνας τούτων κατέχομεν, εἰ καὶ μὴ κυρίως καὶ τῷ ἀριθμῷ τῶν ἓξ ἀριθμοῦνται συνόδων, ἡ ἐν Ἀγκύρᾳ, ἡ ἐν Νεοκαισαρείᾳ, ἡ ἐν Γάγγραις, ἡ ἐν Ἀντιοχείᾳ, ἡ ἐν Λαοδικείᾳ, ἡ ἐν Σαρδικῇ, ἡ ἐν Καρταγένῃ. αἱ μὲν γὰρ τοπικῶν ζητήσεων ἕνεκα συνέστη σαν, μήτε βασιλέων συνεδρευσάντων αὐταῖς μήτε προσταξάντων, τινῶν δὲ αὐτῶν καὶ πρὸ τῆς καταστάσεως τῶν Χριστιανῶν βασι λέων γεγενημένων. αἱ δὲ οἰκουμενικαὶ γεγόνασιν. ἐκλήθησαν δὲ οἰκουμενικαί, διότι ἐκ κελεύσεων βασιλικῶν οἱ κατὰ πᾶσαν τὴν Ῥωμαίων πολιτείαν ἀρχιερεῖς μετεκλήθησαν, καὶ ὅτι ἐν ἑκάστῃ, καὶ μάλιστα τῶν ἓξ τούτων συνόδων, περὶ πίστεως ἡ ζήτησις γέγονε καὶ ψῆφος ἤτοι ὅρος δογματικὸς ἐξενήνεκτο. ἡ μὲν γὰρ πρώτη ὁρίσασα ὁμοούσιον τῷ πατρὶ τὸν υἱόν, παρηγγύησε καὶ εἰς τὸ πνεῦμα τὸ ἅγιον πιστεύειν· ἡ δὲ δευτέρα ὁμοούσιον τοῦ πατρὸς καὶ τοῦ υἱοῦ τὸ πνεῦμα ὁρίσασα τρανῶς συμπροσκυνεῖσθαι ἐθέσπισεν· ἡ δὲ τρίτη τέλειον ἐν θεότητι καὶ τέλειον ἐν ἀνθρω πότητι τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν ὁρίσασα, ἕνα καὶ οὐ δύο υἱοὺς ἐδογμάτισεν· ἡ δὲ τετάρτη τὰ προλεχθέντα κυρώσασα, δύο 1.769 φύσεις ἐν αὐτῷ γνωρίζεσθαι ἀσυγχύτως καὶ ἀδιαιρέτως τρανῶς διηγόρευσεν· ἡ δὲ πέμπτη ταῦτα βεβαιώσασα, καθ' ἑκατέραν φύσιν θελητικὸν καὶ ἐνεργητικὸν αὐτὸν εἶναί τε καὶ γνωρίζεσθαι σαφῶς ἀπέφηνεν· ἡ δὲ ἕκτη τὰ τῶν ὅλων συνόδων ἐπεξελθοῦσα καὶ βεβαιώσασα, τέλειον καὶ αὐτὴ τὸν κύριον ἡμῶν Ἰησοῦν Χρι στὸν ἐν θεότητι καὶ ἐν ἀνθρωπότητι ἐξεφώνησεν. ἀπὸ γοῦν τῆς αʹ συνόδου ἕως τῆς δευτέρας ἔτη νʹ, ἀπὸ τῆς βʹ ἕως τῆς γʹ ἔτη νʹ, ἀπὸ τῆς γʹ ἕως τῆς δʹ ἔτη λʹ, ἀπὸ τῆς δʹ ἕως τῆς εʹ ἔτη ρβʹ, ἀπὸ τῆς εʹ ἕως τῆς ʹ ἔτη ρκθʹ, καὶ ἀπὸ τῆς ʹ ἕως τῆς ζʹ ἔτη ρκβʹ. Ἐν τούτοις τοῖς χρόνοις ἀνθρώπῳ τινὶ ὁδεύοντι μόνῳ κύων ἠκολούθει. λῃστὴς δὲ ἐνόδιος τὸν ἄνθρωπον ἀποκτείνας ἀπέδρασε, τοῦ κυνὸς μείναντος ἐν τῷ τόπῳ καὶ φυλάσσοντος τὸ σῶμα τοῦ δε σπότου αὐτοῦ. ἕτερος δέ τις ἄνθρωπος κατὰ συγκυρίαν ἀνὰ τὴν ὁδὸν ἐκείνην διερχόμενος, τὸ σῶμα ἰδὼν νεκρὸν ἐρριμμένον καὶ σπλαγχνισθείς, ὀρύξας ἔθαψεν αὐτὸ ἐν τῇ γῇ. τοῦτο ἰδὼν ὁ κύων καὶ ἀποδεξάμενος ἠκολούθει τῷ θάψαντι, εὐνοϊκὴν δουλείαν ἀποπληρῶν. ἦν δὲ τὸ ἐπιτήδευμα τοῦ ἀνθρώπου κάπηλος, πάν τας δὲ τοὺς εἰσιόντας καὶ ἐξιόντας ἔσαινεν ὁ κύων. χρόνου δὲ παρῳχηκότος συνέβη καὶ τὸν φονέα εἰσελθεῖν τοῦ πιεῖν εἰς τὸ καπηλεῖον, ὃν ἐπιγνοὺς ὁ κύων ὑλάκτει καὶ ἐπεπήδα εἰς τὸ πρόσ ωπον αὐτοῦ. τοῦτο δὲ πολλάκις γινόμενον εἰς ὑποψίαν πολλοὺς θείῳ κινήματι ἤγαγε, καὶ συσχεθεὶς εἰς