by John Plousiadenos (†1500)

MODERN ENGLISH TRANSLATION

by Charles C. Yost

Canon of the Eighth Synod that happened in Florence. Poetic composition by the priest, John Plousiadenos, the acrostic of which reads: “with charming words, I, John, celebrate the synod” (ἔπεσι τερπνοῖς τὴν σύνοδον γεραίω Ἰωάννης). To read my introductory comment and translator’s preface here.

Gathered from the ends of the earth by divine will as one in the shining city of Florence, today the holy teachers have utterly uprooted the lie of dyarchy and the blasphemous doctrine of coalescence
Clearly being called to mind by Christ the heavenly King, the hierarchs of the Church have appeared as unshaken pillars, the soldiers of Christ as champions against impiety and teachers of piety.
Let us, the faithful, come together with pious minds, applauding faithfully, and let us celebrate with hymns this shining, holy synod, and magnify Jesus Christ, who has joined all together in the harmony of faith.
You, Lady, are the union joining those who are separated, O holy Virgin Mother, Mother of Jesus Christ, seed of David, O Mary Theotokos, you are the ornament of the angels and the gladness of mortals.
The holy council was sacredly convened, and all the elect of the Church were brought together into the union, O Christ, of Your most divine sheepfold, which You established by Your blood, Master.
Today the crown of all the fathers and theologians, the entire summit of perfection came together, and swiftly gathered in the West together, it banished the darkness of division.
The pillars of piety, the champions of the Church, the shepherds and teachers of the world, today the theologians brightly and piously proclaimed that the Spirit is from the Father and the Son.
O Lady, save all those invoking your divine name and piously glorifying and magnifying the [name] of the All-Holy Theotokos from all necessity and temptations.
Coming together, O God-bearing fathers, you have taken from Christ the authority to cut off and beat back all heresies and schisms from His flock truly by the strength of the Spirit. Therefore, we must magnify you.
Florence has become the New Zion, having joined the fathers from everywhere to herself and having piously sent forth the holy definition throughout the whole world, [the definition which] it composed with much theology and wisdom, heralding the orthodox faith.
The holy and wholly-august throng of the fathers has clearly refuted every objection of the wicked; it has brought forth the divine teaching of the Trinity, by upright confession and wise understanding the holy symbol of faith.
So that we might theologize Your divinity in an orthodox fashion, by the divine will You gathered everyone, the hierarchs of the churches, together at Florence, and having removed all the scandals from their midst, through them you have imparted peace and reconciliation to all.
You, O Virgin, are seen to be the boast of mortals, you are the rejoicing of angels, since you bore in the flesh Christ, the King of All and the Maker of all creation. Therefore, Virgin Mother, we who have been saved through you bless your Offspring ceaselessly.
We celebrate this reverend and holy council, gathered at Florence sacredly in the Spirit, which has guided the churches, incurably divided, into union.
The words of the Savior, which he once uttered, have been truly fulfilled: for in holy wise He commanded Peter: “you will strengthen your brothers in your union, for I have prayed, O Peter, that your faith not fail.”
Now the hierarch of Rome, the renowned Eugne, as the preserver of the ancient faith, gathered everyone together in Florence; and having confirmed everyone and shown them the way to it, he has fulfilled the word of the Savior.
Coming together in faith, we all bless you, O Virgin, as completely spotless and as having wondrously joined those who were divided to your holy Offspring, but even now you have secured peace for the churches.
O most exalted King of all, all-knowing Creator of all, O my Savior, this present achievement, of uniting these two most fair peoples, so far and so long estranged, is truly your work.
Now has shone forth brightly the joyful day of the Lord, in which the chorus of the fathers composed in orthodox fashion the divine definition [of Florence], the bond of peace, and exults piously.
The attacks and evil of the heretics and every disagreement in the fathers’ theology have been utterly removed and destroyed, and the faithful have gathered in a union of the truth and divine faith.
Here then let us faithful sing of the exceeding holy Mother of the Lord, the shining cloud, the heavenly ladder, the golden bridal chamber, the more noble dwelling of the Most High, in which the Word became flesh.
The throng of the fathers was seen, the arms-bearing army was gathered from the ends of the earth in Florence against the adversaries and has nobly struck down their arrogance.

Synaxarion of the Holy and Ecumenical Eighth Council

This holy and great council happened in the year of the Incarnation of the Lord 1439 and in the days of John Palaiologos, the last emperor of the Romans, and of Joseph, patriarch of Constantinople. It was gathered by the bishop of Elder Rome, the great Eugenius, a man like another of the holy fathers, truly god-bearing, a great and holy hierarch, and sighing after the union of the Church of Christ from the depths of his soul, and for the destruction of those denying that the Son of God has all of the natural goods that the Father possesses. For this is a natural good of the Father: to project the Holy Spirit. [Pope Eugenius IV also summoned this council] against those blabbering that the sacrifice in unleavened bread is not the Body of Christ, as well as in favor of those piously denying that the souls of those who have fallen asleep in repentance have no assistance after death or that they are not purified, or that the souls of the saints do not enjoy [paradise] now to the extent that they can as souls. [Pope Eugenius also summoned the council against] those not wishing to bow their heads and give to the bishop of Rome reverence and obedience, as this was given to him from the beginning and by tradition, and as has been expressed in the holy canons. Therefore, the aforesaid holy council was gathered at Ferrara and Florence, worthy cities of Italy. And many noble men were present there, men from either side distinguished for their wisdom and virtue. More than 800 men took part in this banquet. On the side of the Italians there was Eugenius of holy memory, the greatest bishop of Rome, together with his entire Church, that is with cardinal-priests, archbishops, bishops, abbots, hieromonks and monks, priests and deacons, more than 600 of them, aside from the envoys and the other rulers of Italy. On the side of the Easterners there was the most serene emperor of the Romans, John Palaiologos, and Joseph, the most prudent and awe-inspiring patriarch, together with his entire Church: archbishops, bishops, and other cross-bearing ecclesiastics, hegumens, priests, hieromonks and monks; as well as the senate of the emperor, very many pious men; for imperial order adorned him, as was suitable. The time for disputation came, and all gathered in discussion to identify their disagreement. Besides the archons, there were more than two-hundred men [on the eastern side]. And [the two sides] disagreed only on five points, the following: first, concerning the divine procession of the Holy Spirit; second, concerning unleavened and leavened bread; third, concerning the fire of purgatory; fourth, concerning the beatitude of the holy souls; and fifth, concerning the rule of the pope. Having heard all of this, [Mark] of Ephesus, one of those participating in that holy dialogue, said: “We should not dispute regarding everything, since we do not simply disagree about everything; but let there be inquiry and argument about one thing only: that is, concerning the procession of the Holy Spirit, for we wish to see concerning this doctrine; for all the others, one zealous hour should be sufficient.” Whence even the dialogue concerning this point began. And the contest was prepared; and they passed sleepless nights over it and each one strove to struggle on behalf of his side. Now then the council began the disputations on the ninth day of April in the year of the Lord 1438. And they disputed for 14 months until July 6^th of 1439. And neither side had rest, but both struggled with great zeal; and contest followed contest, and dispute followed dispute, until Mark of Ephesus was not able to contradict what had become most evident, and becoming afraid, he ran away from the argument. But the rest of the fathers, beginning from the holy patriarch himself and the most great lord emperor, all came together in the union of faith. For having scrutinized the holy theologians of the Church, and finding them all to be in agreement with the teaching [of the Filioque], they judged it right to be united to the Church of God, apart from which there is no hope of salvation, rather than to remain in division and schism, where there is no salvation. Therefore they were united on this teaching as well as on the other points. And having arranged everything on the basis of the testimonies of the teachers of the Church, they sang forth to the Church this happy definition, saying “Let the heavens rejoice and earth be glad.” And thus they completed the definition, clarifying in it that the procession of the Holy Spirit is from the Father and the Son, and that the sacrifice in unleavened bread is one and the same as that of leavened bread, and that there is purification of souls, and beatitude for the saints, and it clearly establishes that the high bishop of Rome is the successor of blessed Peter. And signing this definition with apostolic and red letters, they issued it forth to the whole world; and they all confirmed and confessed it; and they agreed and they performed the liturgy together with the bishop of Rome. And even [Mark] of Ephesus joined in the reading of the decree, but he did not wish to subscribe his name to it, putting forth as an excuse that he needed a period of respite. For he was ashamed to contradict [the decree] so vehemently. And then when the liturgy was completed, the decree was read in the great church of Florence in Latin and in Greek; and both sides swore an oath on the Body of Christ, that they would thus maintain it, just as the decree specified. And thus the council was ended. But [Mark of Ephesus], returning to Constantinople, confused and disturbed the entire East by writing and saying things contrary to the holy council. But the Church of Rome did not overlook this. It sent the bishop of Koroni, a man learned in all wisdom and a superb theologian to Constantinople to dispute with [Mark] of Ephesus, lest he be able to say that he had not been able to speak in Italy on account of some fear. And after he made one and then two disputations there at the order of the emperor, [Mark] fled from the discussion. For then he made excuses—he did not wish to have a debate—and by himself in the corner he disturbed every city and, indeed, the islands—and from this man, up until this point now, his plague has corrupted many people, and especially this famous island. But he worthily received the wages for his impiety, his pride, his blasphemy, and his shamelessness, since he, one man alone, fought against an ecumenical council. For in the hour of his death he brought his life to the end he deserved. But his imitators and disciples are praying for a death similar to his![1] O your judgments, O Christ King! Day by day we see them dying in this same way. But we, turning ourselves apart from his words, were united to the holy Church of God, and we pray that we might remain thus until death. By the prayers of your God-bearing fathers, our God, have mercy on us.

By the will of the Lord the God-speaking fathers were gathered from everywhere, to unite what had been divided wickedly and to sing in harmony a divine song to the Master.
The definition of the Council was set forth and it has put to shame the adversaries’ babblings, and it clearly taught the doctrine of worshipping the Spirit proceeding from the Father through the Son
The divine Council considered what comes forth from both as one: that through unleavened and leavened bread one and the same venerable and holy Body of the Lord is miraculously made.
Save from dangers, O All-Holy Theotokos, those who sing hymns to Your Offspring, and who from their whole soul shout the hymn to you and sing to you an ode as ever blessed.
From the ends of the earth, today the All-Holy Council has shone forth, teaching the faithful that the enjoyment of souls is now, of those souls that have made satisfaction in the present life, who [now in heaven] devotedly sing to the Savior, the Bridegroom of souls, forever.
So that the dividing wall, the most evil schism, might be removed, and the miserable disagreement destroyed, now the brilliant festival of union has shone forth; and has taught the doctrine of the purgatorial punishment of souls to those who faithfully receive the definition of the Council as a tome of truth.
Save thy servants from famine, disturbance, and danger, those who honor with their whole souls the holy and true teacher, the successor of Peter, the master of the Church, the guide and shepherd of the world, and the divine chief of all the apostles, as you promised, O Savior.
How wonderful are your works which you have wondrously done for the God-fearing, Almighty Jesus, for other sages and patriarchs before us longed to see the mystery of the holy union, but they did not achieve this. But we, who have seen it, shall glorify you, O Savior.
So that, O Most Holy One, He might join everything heavenly to what is earthly, He took flesh and dwelt in your womb, O holy Virgin Mother, the Only-Begotten of the Father before all ages. He appeared as man, and of yourself, at the end of things, He was called only-begotten, without change or confusion.
O Creator and Maker of all things visible and invisible, O Lord of all flesh, we give glory to You, O King, who sought our repentance and salvation and desired that we be faithful in harmony and at peace with each other.
Ascend, blessed ones, to the height of the sacrosanct chair, anointed piously with the holy chrism, and teach the faithful the all-true word of piety, O God-speaking Fathers, whence we piously honor and celebrate you.
Now, divine hierarchs, you have worthily from Christ the return for your labors, for which you piously and mightily struggled on earth, and putting off the shadow of the flesh, you dwell together with angels, ceaselessly circling the throne of the Lord of all.
With a purified mind the Fathers today have clearly promulgated the pious definition, which is in all aspects adorned with holy and orthodox teachings. Let the crowd of schismatics, who do not honor or confess this, just as the Council proclaimed it, be ashamed.
Brighter than the sun, the feast of the divine Council has illumined the entire world that was shadowed by heresy, and has destroyed the error of the wicked schism prevailing till now, and urges all to the unity of faith.

[1] Plousiadenos here insinuates that Mark died a bad death. The details of this alleged death are provided by the Italian humanist Ubertino Posculo (c. 1430-1507), who was apparently in Constantinople at the time of Mark’s death in 1444. According to Posculo, Mark seems to have suffered a gruesome death amidst gastro-intestinal disturbance and vomiting—a manner of death linking him to the arch-heretic Arius: “Haresis et princeps Marcus manifesta rependit/Supplicia, exemplum cunctis/ Nam putrida vivus/Foeda nefasque omne tetro eructaverunt ore/Sic moriens, quibus ora suus defluxus ad una/Ventris erat corrupta vomit per pectus anhelum/Mansa, et sic stomachi tetro internectus odore est/O vere immemores Graii! O virtutis inanes!/Non igitur clarum vobis pro crimine poenam/Infando hanc habuisse fuit; non terruit et te/Constantina polis, genus hoc dum videras horrens/Mortis inauditae! Christi infessissimus hostis/Impius et pestis mundi, mysteria contra/Crimina commentus fidei, dum perstat, et acri/Audacique nimis verbo convellere certat/Arius fundata Dei incommotta potenti/Fundamenta manu, verae sanctaeque per orbem/Religioni inhians, Christum dum pernegat ipsum/Esse Deum, fusa effluxerunt viscera tota/et corpus vacuum mansit vitalibus, ut quis/Infandum usque imum reserata per orta videret/Quem natura dedit cursu tamen hauriit alvum/Hic contra horribili poena, quod supeserat ore/Permultosque dies victim revocavit ab alvo/Corruptum, vomuitque animam tetrum inter odorem.” (Cited in Louis Petit, ed., Marci Eugenici metropolitae Ephesi opera anti-unionistica, Concilium Florentinum: Documenta et Scriptores, ser. A (Rome: Pontificium Institutum Orientalium Studiorum, 1977), 21-22.

ORIGINAL GREEK TEXT

SIGLA

O: Oxford Bodleian Library, Barocci 145, f. 275-279

PG: PG vol. 159 (this is the mostly the same as Pasinus’s transcription of the text in Biblioteca Nazionale Universitaria, B. V. 23 (Pasini 186)[1]

Κανὼν τῆς ὀγδόης συνόδου τῆς ἐν Φλωρεντίᾳ γενομένης . ποίημα ἱερέως Ἰωάννου τοῦ Πλουσιαδινοῦ (sic) οὗ ἡ ἀκροστιχὶς . ἔπεσι τερπνοῖς τὴν σύνοδον γεραίω Ἰωάννης[2]:

1. Ἐκ τῶν περάτων θεαρχίῳ νευματι συναθροισθέντες εἰς ἕν τῇ λαμπρᾷ πόλει

Φλωρεντίων σήμερον οἱ ἱεροὶ διδάσκαλοι, δυαρχίας τὸ ψεῦδος συναλοιφῆς τὸ παλίμφημον δόγμα ἐκποδὼν ἀπεδίωξαν.

2. Παρὰ Χριστοῦ τοῦ βασιλέως ἄνωθεν μεμνημένοι[3] σαφῶς· ὡς ἀῤῥαγεῖς στῦλοι, γεγονότες ὤφθησαν οἱ Ἐκκλησίας πρόεδροι, οἱ Χριστοῦ στρατιῶται, τῆς ἀσεβείας ἀντίπαλοι, καὶ τῆς εὐσεβείας διδάσκαλοι.

3. Εὐσεβοφρόνως οἱ πιστοὶ συνδράμωμεν, χεῖρας κροτοῦντες πιστῶς, καὶ τὴν λαμπρὰν ταύτην, καὶ ἁγίαν σύνοδον, ὕμνοις ἀνευφημήσωμεν, τὸν συνάψαντα πάντας ἐν ὁμονοίᾳ[4] τῆς πίστεως, Ἰησοῦν Χριστὸν μεγαλύνοντες.

4. Συναπτικὴ τῶν διεστώτων ἕνωσις, Παρθενομήτωρ ἁγνὴ, τοῦ Ἰησοῦ Μήτηρ, σὺ ὑπάρχεις Δέσποινα, ἡ τοῦ Δαβὶδ ἀπόγονος, Θεοτόκε Μαρία, καὶ τῶν ἀγγέλων[5] ἀγλάϊσμα καὶ τῶν γηγενῶν ἀγαλλίαμα.

5. Ἰερῶς ἀθροισθεῖσα[6] ἡ ἱερὰ σύνοδος, καὶ τῆς Ἐκκλησίας λογάδες πάντες συνήχθησαν ἐν τῇ ἑνώσει, Χριστὲ, τῆς θειοτάτης σου ποίμνης ἣν τῷ σῷ ἐστήριξας αἵματι, Δέσποτα.

6. Τῶν Πατέρων ἁπάντων ἡ κορωνὶς σήμερον καὶ τῶν θεολόγων, ἀκρότης πᾶσα συνέδραμε, καὶ πρὸς δυσμὰς ἐν ταυτῷ συναθροισθεῖσα ἐν τάχει, σκότος ἐξηφάνισε τῆς διαστάσεως.

7. Εὐσεβείας οἱ πύργοι, ἐκκλησιῶν πρόμαχοι,[7] καὶ τῆς οἰκουμένης ποιμένες τε καὶ διδάσκαλοι, οἱ θεολόγοι λαμπρῶς, ἐκ τοῦ Πατρὸς καὶ Υἱοῦ τε εὐσεβῶς ἐκήρυξαν τὸ Πνεῦμα σήμερον.

8. Ῥῦσαι πάσης ἀνάγκης καὶ πειρασμῶν ἄπαντας τοὺς προσκαλουμένους τὸ θεῖον ὄνομα, Δέσποινα, σοῦ τὸ πανάγιον νῦν Θεοτόκον κυρίως, εὐσεβῶς δοξάζοντας καὶ μεγαλύνοντας.

9. Παρὰ Χριστοῦ τὴν ἐξουσίαν εἰλήφατε τὰς αἱρέσεις πάσας καὶ τὰ σχίσματα ἐκ τῆς αὐτοῦ ποίμνης ἀληθῶς Πνεύματος ἰσχύϊ[8] ἐκτέμνειν καὶ ἀποκρούεσθαι, Πατέρες θεοφόροι, συνελθόντες· διόπερ κατὰ χρέος ὑμᾶς μεγαλύνομεν.

10. Νέα Σιὼν, ἡ Φλωρεντία ἐγένετο· τοὺς πατέρας, πάντοθεν συνάψασα πρὸς ἑαυτὴν καὶ τὸν ἱερὸν ὅρον θεοφρόνως εἰς πᾶσαν γῆν ἐξαπέστειλεν· πολλῇ θεολογίᾳ καὶ σοφίᾳ συνθεῖσα (sic)· τὴν ὀρθόδοξον πίστιν κηρύττοντα.

11. Ὁ ἱερὸς, καὶ πανσεβάσμιος ὅμιλος τῶν πατέρων, πᾶσαν τὴν δυσχέριαν τῶν πονηρῶν, ἔλεγξε σαφῶς· καὶ τὸ θεῖον δόγμα, τὸ τῆς Τριάδος ἐξέδωκεν· ὀρθῇ ὁμολογίᾳ καὶ σοφῇ διανοίᾳ τὸ τῆς πίστεως ἅγιον σύμβολον.

12. Ἵνα τὴν σὴν θεολογῶμεν θειοτήτα, ὀρθοδόξως, πάντας θείῳ νεύματι, τοὺς ἀρχηγοὺς τῶν ἐκκλησιῶν ἐν τῇ Φλωρεντίᾳ, συνάψας πάντα τὰ σκάνδαλα, ἠφάνισας[9] ἐκ μέσου δι’ αὐτῶν τὴν εἰρήνην, καὶ ὁμόνοιαν πᾶσιν ἐχώρισας.

13. Σὺ τῶν βροτῶν ὤφθης παρθένε τὸ καύχημα, καὶ ἀγγέλων πέλεις ἀγαλλίαμα, ὡς τὸν Χριστὸν, τέξασα σαρκὶ, τὸν παμβασιλέα, καὶ ποιητὴν πάσης κτίσεως· διὸ παρθενομήτωρ[10] διά σου[11] οἱ σωθέντες εὐλογοῦμεν ἀπαύστως τὸν τόκον σου.

14. Τὴν σεβάσμιον ταύτην καὶ ἁγίαν σύνοδον πιστῶς γεραίρομεν, τὴν ἐν Φλωρεντίᾳ ἱερῶς συναχθεῖσαν ἐν Πνεύματι, καὶ τὰς ἐκκλησίας, διεῤῥηγμένας ἀνιάτως, ἐν ἑνώσει αὐτὰς κατευθύνασαν.

15. Ἡ φωνὴ τοῦ Σωτῆρος ἀληθῶς πεπλήρωται, ἡ πάλαι φήσασα· ἱερὼς τῷ Πέτρῳ ἐπιστρέψας στηρίξεις εἰς ἕνωσίν σου τοὺς ἀδελφοὺς σου· ἐγὼ γὰρ Πέτρε ἐδεήθην· ἵνα μήποτε λείψῃ ἡ πίστις σου.

16. Νῦν ὁ Ῥώμης προστάτης ὁ κλεινὸς Εὐγένιος, πάντας συνήθροισεν[12] ἐν τῇ Φλωρεντίᾳ ὡς τὴν πίστιν κατέχων ἀκλόνητον[13]· καὶ στηρίξας πάντας, καὶ πρὸς αὐτὴν καθοδηγήσας· τοῦ Σωτῆρος τὸν λόγον ἐπλήρωσεν.[14]

17. Συνελθόντες ἐν πίστει, πάντες μακαρίζομέν σε τὴν πανάμωμον, τὴν τὰ διεστῶτα παραδόξως, Παρθένε, συνάψασαν τῷ σεπτῷ σου Τόκῳ, ἀλλὰ καὶ νῦν ταῖς ἐκκλησίαις τὴν εἰρήνην καλῶς προξενήσασαν.

18. Ὕψιστε παμβασιλεῦ· τῶν ἀπάντων παντεπόπτα καὶ κτιστὰ· σὸν ἀληθῶς γὰρ ἔργον τὸ παρὸν, παντοδύναμε, τοῦ ἑνῶσαι τὰ μακρὰ καὶ πρὸ πολλοῦ διεστῶτα, δύο Σωτήρ, μου γένη κάλλιστα.

19. Νῦν ἐπέλαμψε φαιδρῶς ἡ χαρμόσυνος ἡμέρα κυρίου, ἐν ᾗ τὸν θεῖον ὅρον τῆς εἰρήνης τὸν σύνδεσμον, τῶν πατέρων ὁ χορὸς συνέθετο ὀρθοδόξως, καὶ θεοφρόνως ἐπαγάλλεται.

20. Οἴματα αἱρετικῶν καὶ κακία καὶ διάστασις πᾶσα θεολογούντων ἤρθη ἐκ ποδῶν καὶ ἠφάνισται τῶν πατέρων, καὶ πιστοὶ συνήλθοσαν[15] ἐν ἑνώσει τῆς ἀληθoῦς[16] καὶ θείας πίστεως.

21. Δεῦτε ἄσωμεν πιστοὶ· τὴν ὑπέραγνον μητέρα κυρίου· τὴν φωταυγὴ[17] νεφέλην· τὴν οὐράνιον κλίμακα· τὴν παστάδα τὴν χρυσὴν· σκήνωμα φέρτερον τοῦ ὑψίστου· ἐν ᾧ ὁ Λόγος σάρξ ἐγένετο.

Συναξάριον τῆς ἁγίας καὶ οἰκουμενικῆς ὀγδόης συνόδου[18]

Ἡ ἀγία αὕτη καὶ μεγάλη σύνοδος γέγονεν ἐν τῷ ,αυλθ` ἔτη ἀπὸ τῆς τοῦ Χριστοῦ ἐνανθρωπήσεως ἐν ταῖς ἡμέραις Ἰωάννου Παλαιολόγου, τοῦ τελευταίου βασιλέως τῶν Ῥωμαίων καὶ Ἰωσὴφ πατριάρχου Κωνσταντινουπόλεως· συνήθροισε δὲ αὐτὴν ὁ τῆς πρεσβυτέρας Ῥώμης ἀρχιερεὺς, ὁ μέγας Εὐγένιος, ἀνὴρ ὡς ἄλλος τίς τῶν μακαρίων ἀνδρῶν, θεοφόρος τῷ ὄντι καὶ μέγας θεῖος ἱεράρχης· καὶ τὴν ἕνωσιν τῆς τοῦ Χριστοῦ ἐκκλησίας πνέων ἀπὸ ψυχῆς, ἐπὶ καθαιρέσει τῶν ἀρνουμένων τὸν Υἱὸν τοῦ Θεοῦ, μὴ ἔχειν πάντα τὰ φυσικὰ τοῦ Πατρὸς ἀγαθά. Οἱ γὰρ ἀρνούμενοι τὸν Υἱὸν μὴ ἐκπορεύειν τὸ Πνεῦμα, ἄρνουνται μὴ ἔχειν τὰ φυσικὰ τοῦ Πατρὸς ἀγαθά. Καὶ τοῦτο γὰρ φυσικόν ἐστι τοῦ Πατρὸς ἀγαθὸν, ἐκπορεύειν τὸ Πνεῦμα· ἕτι κατὰ τῶν ἀμαθῶς φλυαρούντων ὡς τὸ δι’ ἀζύμου θυόμενον οὐκ ἔστι σῶμα Χριστοῦ· πρὸς δὲ καὶ τῶν εὐσεβῶς ἀρνουμένων μὴ ἔχειν τὰς ψυχὰς τῶν ἐν μετανοίᾳ κεκοιμημένων βοήθειαν μετὰ θάνατον μηδὲ καθαίρεσθαι αὐτὰς· ἔτι μηδὲ τὰς τῶν ἁγίων ψυχὰς μὴ ἀπολαμβάνειν νῦν καθ’ ὅσον εἰσὶ ψυχαί. Ἔτι καὶ πρὸς τοὺς μὴ βουλομένους κλῖναι τὴν κεφαλήν, καὶ δοῦναι τῷ Ῥώμης ἀρχιερεῖ τὴν αἰδώ τε καὶ ὑποταγὴν, ὡς ἄνωθεν καὶ προπαραδότως ἐξεδόθη καὶ ἐτυπώθη ἐν τοῖς ἱεροῖς κανόσι. Συνήχθη μὲν οὗν ἡ εἰρημένη ἁγία σύνοδος ἐν Φεραρίᾳ καὶ Φλωρεντίᾳ, πόλεσιν ἀξιολόγοις τῆς Ἰταλίας. Παρῆσαν δὲ ἐν αὐτῇ πολλοὶ εὖ καὶ καλοὶ, σοφίᾳ καὶ ἀρετῇ διαλάμποντες ἐξ ἀμφοτέρων τῶν μερῶν. Ἐπλήρουν γὰρ τὸν ἱερὸν τοῦτον θίασον πλείονες[19] ἢ ω` ἄνδρες· ἀπὸ μὲν τοῦ μέρους τῶν Ἰταλῶν ὁ τῆς ὁσίας μνήμης Εὐγένιος ὁ Ῥώμης ἀρχιερεὺς μέγιστος σὺν πάσῃ τῇ κατ’ αὐτὸν ἁγίᾳ Ἐκκλησίᾳ δηλονότι ἱερεῦσι[20] καρδινάλεσιν, ἀρχιεπισκόποις, ἐπισκόποις, ἀβάσιν, ἱερομονάχοις καὶ μοναχοῖς, ἱερεῦσι καὶ διακόνοις, πλείοις ἢ ἐξακοσίοις, χωρὶς τῶν τοποτηρητῶν, καὶ τῶν ἄλλων ἀρχόντων τῆς Ἰταλίας· ἀπὸ δὲ τοῦ μέρους τῶν Ἀνατολικῶν ὁ γαληνότατος βασιλεὺς Ῥωμαίων Ἰωάννης ὁ Παλαιολόγος, Ἰωσὴφ ὁ φρονιμώτατος καὶ φοβερώτατος πατριάρχης σὺν πάσῃ τῇ κατ’ αὐτὸν Ἐκκλησίᾳ ἀρχιεπισκόποις, ἐπισκόποις, καὶ τοῖς ἄλλοις ἐκκλησιαστικοῖς σταυροφόροις, ἠγουμένοις, ἱερεῦσιν, ἱερομονάχοις καὶ μοναχοῖς· ἔτι δὲ καὶ ἡ τοῦ βασιλέως σύγκλητος πλεῖστοι καὶ εὐγενεῖς ἄνδρες· ἐκόσμει γὰρ καὶ αὐτὸν ἡ βασιλικὴ σύνταξις ὡς εἰκός. Ἦλθεν οὖν ὁ καιρὸς τῆς διαλέξεως, καὶ συνῆλθον ἅπαντες ἐν τῇ διαλέξει ἰδεῖν τὴν διαφοράν. Ἦσαν δὲ καὶ αὐτοὶ ὑπὲρ τοὺς διακοσίους, ἐκτὸς τῶν ἀρχόντων. Διεφέροντο γὰρ πέντε καὶ μόνοις κεφαλαίοις, ἥως: τὸ περὶ τῆς θείας ἐκπορεύσεως τοῦ ἁγίου Πνεύματος, τὸ περὶ τοῦ ἀζύμου καὶ τοῦ ἐνζύμου, περὶ τοῦ καθαρτηρίου πυρὸς, περὶ τῆς ἀπολαύσεως τῶν ψυχῶν τῶν ἁγίων, καὶ περὶ τῆς ἀρχῆς τοῦ πάππα. Ταῦτα γὰρ ἀκούσας ὁ Ἐφέσου, εἷς ὤν καὶ αὐτὸς τῆς ἱερᾶς ἐκείνης διαλέξεως· Οὐ περὶ πάντων ἡ διάλεξις γεννήσεται, ἔφη, ἐπειδὴ οὐ διαφερόμεθα περὶ πάντων ἁπλῶς· ἀλλ’ ἑνὸς καὶ μόυνου ἡ ἔρευνα γενέσθω καὶ ὁ ἀγὼν, τὸ περὶ τῆς ἐκπορεύσεως τοῦ ἁγίου Πνεύματος, περὶ τούτου γὰρ βούλομαι εἰδέναι τοῦ δόγματος· τὰ δ’ ἄλλα πάντα, μιᾶς ὥρας ἀρκέσει σπουδή. Ὅθεν καὶ περὶ τούτου ἡ διάλεξις ἥρξατο. Καὶ ὁ ἀγὼν ηὐτρεπίζετο· καὶ ἠγρύπνουν ἐπὶ τοῦτο πάνυ τε καὶ ἐσπούδαζον ἕκαστος ὑπὲρ τοῦ μέρους αὐτοῦ ἀγωνίζεσθαι. Ἤρξατο τοίνυν ἡ σύνοδος διαλέγεσθαι Ἀπριλλίῳ θ` τῷ ,αυλη` ἔτει ἀπὸ Χριστοῦ. Καὶ διελέγοντο μῆνας ιδ` μέχρι καὶ τοῦ λθ` ἔτους Ἰουλίου ς`· καὶ οὐχ ἡσυχίαν εἶχον τὰ μέρη, ἀλλ’ ἠγωνίζοντο ἀμφότεροι σπουδῇ μεγάλῃ· καὶ ὁ ἀγὼν τὸν ἀγῶνα διεδέχετο, καὶ ἡ διάλεξις τὴν διάλεξιν, ἕως οὗ ὁ Ἐφέσου Μάρκος μὴ δυνάμενος ἀντιλέγειν πρὸς τὰ φανότατα, ἀπέδρα τὸν ἀγῶνα δειλιάσας τῆς διαλέξεως. Οἱ δὲ λοιποὶ Πατέρες ἀρξάμενοι ἀπ’ αὐτοῦ τοῦ ἱεροῦ πατριάρχου, καὶ τοῦ μεγαλωτάτου κυρίου τοῦ βασιλέως, πάντες συνῇνεσαν ἐν τῇ ἑνώσει τῆς πίστεως. Ἐρευνήσαντες γὰρ τοὺς ἱεροὺς θεολόγους τῆς Ἐκκλησίᾳ, ἧς χωρὶς οὐκ ἔστιν ἐλπὶς σωτηρίας, ἢ μένειν ἐν τῷ χωρισμῷ καὶ τῷ σχίσματι, ἔνθα οὐδεμία ἐστὶ σωτηρία. Ἡνώθησαν τοίνυν ὥσπερ ἐν τῷ δόγματι οὕτω καὶ ἐν τοῖς λοιποῖς κεφαλαίοις. Πάντα γὰρ διὰ μαρτυριῶν τῶν τῆς Ἐκκλησίᾳ χαρμόσυνον, «Εὐφραινέσθωσαν οἱ οὑρανοὶ καὶ ἀγαλλιάσθω ἡ γῆ,» λέγοντες. Οὕτως οὖν τὸν ὅρον τελέσαντες ἐν αὐτῷ τὴν ἐκπόρευσιν τοῦ παναγίου Πνεύματος ἐκ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ σαφηνίζουσι· καὶ τὴν δι’ ἀζύμου θυσίαν μίαν καὶ τὴν αὐτὴν εἶναι τὴν μετὰ τοῦ ἐνζύμου γινομένην, καὶ τὴν τῶν ψυχῶν κάθαρσιν, καὶ τὴν τῶν ἁγίων ἀπόλαυσιν καὶ τὸν ἄκρον ἀρχιερέα τῆς Ῥώμης διάδοχον τοῦ μακαρίου Πέτρου εἶναι σαφῶς παριστᾶσι. Ὅν σημάναντες ἀποστολικοῖς τε καὶ ἐρυθροῖς γράμμασι εἰς ἅπασαν οἰκουμένην ἀπέστειλαν· καὶ πάντες ἐστήριξαν καὶ ὡμολόγησαν· καὶ συνεφώνησαν καὶ ἱερούργησαν ὁμοῦ μετὰ τοῦ Ῥώμης ἀρχιερέως. Καὶ αὐτὸς δὲ ὁ Ἐφέσου συνεφώνησεν ἐν τῇ ἀναγνώσει τοῦ ὅρου. Οὐκ ἠθέλησε δὲ ἀπογράψαι, προφασιζόμενος διωρίαν. ᾘσχύνετο γὰρ ἀντιλέγειν οὕτω σφοδρῶς. Τῆς ἱερουργίας οὖν τελεσθείσης ἀνεγνώσθη ὁ ὅρος ἐν τῇ μεγάλῃ Ἐκκλησίᾳ τῆς Φλωρεντίας Ῥωμαιστὶ καὶ Ἑλληνστί· καὶ ἔδωκαν ἀμφότερα τὰ μέρη ὅρκον εἰς τοῦ Χριστοῦ τὸ σῶμα, ὅτι οὕτω στέργουσιν, ὥσπερ ὁ ὅρος διαλαμβάνει. Καὶ οὕτως ἔλαβε τέλος ἡ σύνοδος. Ἀλλ’ ὑποστρέψας ἐν Κωνσταντινουπόλει, συνέχεε καὶ συνετάραξε πᾶσαν τὴν Ἀνατολὴν γράφων καὶ λέγων ἐναντία κατὰ τῆς ἱερᾶς συνόδου. Ἀλλ’ οὐκ ἠμέλησε καὶ περὶ τούτου ἡ Ἐκκλησία τῆς Ῥώμης φροντίσαι. Ἀπέστειλε τὸν Κορώνης ἐπίσκοπον ἄνδρα πάσης σοφίας πεπαιδευμένον καὶ θεολόγον ἄριστον ἐν Κωνσταντινουπόλει διαλεχθῆναι μετὰ τοῦ Ἐφέσου, ἵνα μὴ ἔχῃ λέγειν ὅτι διὰ φόβον τινὰ οὐκ ἠδύνατο λέγειν ἐν Ἰταλίᾳ· ἀλλὰ κἀκεῖσε μίαν καὶ δευτέραν διάλεξιν ποιήσας προστάξει τοῦ βασιλέως, ἐξέφυγε τὴν διάλεξιν. Ἔνθα γὰρ ἐξῃτεῖτο, οὐκ ἤθελε διαλέγεσθαι, καὶ κατὰ μόνας ἐν ταῖς γωνίαις συνετάραττε πᾶσαν τὴν πόλιν, ἔτι γε μὴν καὶ τὰς νήσους· καὶ ἀπ’ ἐκείνου μέχρι τοῦ νῦν ἡ ἐκείνου λύμη πολλοὺς διέφθειρε, καὶ μάλιστα τὴν περίφημον ταύτην νῆσον. Ἀλλ’ἐκεῖνος μὲν ἐπίχειρα τῆς αὐτοῦ δεισιδαιμονίας τε καὶ ἀλαζονείας ἔλαβεν ἐπαξίως τῆς αὐτοῦ βλασφημίας καὶ ἀναιδείας· ὅτι εἷς ὤν τῇ οἰκουμενικῇ συνόδῳ ἐμάχετο· τῇ γὰρ ὥρᾳ τῆς αὐτοῦ ἀναλύσεως ἱλεῷ τὸν βίον κατέστρεψε. Οἱ δὲ ἐκείνου μιμηταί τε καὶ ὁπαδο, εὐχόμενοι ὁμοίῳ τέλει ἐκείνου χρήσασθαι, ὧ τῶν κριμάτων σου, Χριστὲ Βασιλεῦ! Καθ’ἑκάστην ὁρῶμεν αὐτοὺς τούτῳ τῷ τρόπῳ τοῦ τῇδε βίου ἀπερχομένους. Ἡμεῖς δὲ, τοῖς αὐτοῦ λόγοις ἀποστραφέντες, τῇ ἁγίᾳ τοῦ Θεοῦ Ἐκκλησίᾳ ἡνώθημεν, καὶ εὐχόμεθα ἵνα μέχρι τέλους διαμείνωμεν οὕτω. Ταῖς τῶν θεοφόρων σου πατέρων πρεσβείαις, ὁ Θεὸς ἡμῶν, ἐλέησον ἡμᾶς.

22. Ὅμιλος ὤφθη τῶν πατέρων· ἐκ περάτων ἀθροισθεὶς ἐν Φλωρεντίᾳ ὁπλοφόρος στρατὸς κατὰ τῶν ἀντιπάλων καὶ τούτων καταβεβληκε τὴν ὀφρὺν γενναιοφρόνως.[21]

23. Νεύσει κυρίου πανταχόθεν συνηθροίσθησαν πατέρες θεηγόροι· τοῦ ἑνῶσαι τὰ πρὶν κακῶς διεῤῥωγότα καὶ μελῳδοῦντες ᾄσωσιν ἆσμα θεῖον τῷ δεσπότῃ.

24. Γέγονεν ὅρος τῆς συνόδου, καὶ κατήσχυνεν ἐχθρῶν τὰς φληναφίας[22]· καὶ τὸ δόγμα σαφῶς ἐδίδαξε τοῦ σέβειν τὸ Πνεῦμα ἐκπορεύεσθαι ἐκ Πατρὸς καὶ δἰ Υἱοῦ τε.[23]

25. Ἓν ἀμφοτέρωθεν ἡγεῖται τὸ γινόμενον ἡ σύνοδος ἡ θεία· δἰ ἀζύμου αὐτὸ ἄρτου καὶ δἰ ἐνζύμου· σῶμα σεπτὸν καὶ ἅγιον τοῦ κυρίου παραδόξως.

26. Ῥῦσαι κινδύνων, θεοτόκε, τοὺς ὑμνοῦντας σου τὸν τόκον, παναγία, καὶ ἐξ ὅλης ψυχῆς βοῶσί σοι τὸν ὕμνον καὶ τὴν ὠδὴν σοι μέλπουσιν εἰς ἀεὶ εὐλογημένη.[24]

27. Ἐπ’ ἄκρων γῆς εἰς πέρατα· συνεξέλαμψε σήμερον· ἡ ἐν Φλωρεντίᾳ πανάγια[25] σύνοδος πιστοὺς ἐκδιδάσκουσα, τὴν τῶν ψυχῶν ἀπόλαυσιν νῦν· τῶν ἐν τῷ παρόντι, ἱκανῶς δουλευσάντων· προθύμως τῷ Σωτῆρι, καὶ αὐτῷ μελωδούντων, τῷ τῶν ψυχῶν νυμφίῳ, τὸν ὕμνον εἰς αἰῶνας.

28. Ἵνα λυθῇ μεσότοιχον· τὸ τοῦ σχίσματος κάκιστον· καὶ ἀφανιστῇ ἡ αὐχμηρὰ[26] διάστασις· ἑνώσεως ἔλαμψεν ἡ φωταυγὴς[27] πανήγυρις νῦν· καὶ τὴν τῶν ψυχῶν καθαρτικὴν τιμωρίαν δοξάζουσα διδάσκει τοὺς πιστῶς δεχομένους τὸν ὅρον τῆς συνόδου ὡς ἀληθείας τόμον.

29. Ῥῦσαι λιμοῦ καὶ στάσεως καὶ κινδύνων τοὺς δούλους σου· τοὺς τὸν ἱερὸν καὶ ἀληθῆ διδάσκαλον· τοῦ Πέτρου διάδοχον· τῆς ἐκκλησίας καθηγητὴν· καὶ τῆς οἰκουμένης ὁδηγὸν καὶ ποιμένα· καὶ θεῖον κορυφαῖον ἱερέων ἀπάντων· ὅλῃ ψυχῇ τιμώντας,[28] ὡς ἐπηγγείλω Σῶτερ[29].

30. Ὡς θαυμαστὰ τὰ ἔργα σου Ἰησοῦ παντοδύναμε τοῖς θεοσεβέσιν θαυμασίως δέδωκας· ἰδεῖν τὸ μυστήριον τῆς ἱερᾶς ἑνώσεως καὶ γὰρ πρὸ ἡμῶν ἐπιθυμήσαντες ἄλλοι σοφοὶ, καὶ πατρίαρχαι, ἀλλ’ οὐκ ἔτυχον τούτου· ἡμεῖς δὲ οἱ ἰδότες δοξάσομέν σε Σώτερ.

31. Ἵνα συνάψῃ, Πανάγιε, τὰ οὐράνια ἅπαντα μετὰ τῶν γηΐνων, σάρκα ἀνελάβετο καὶ μήτραν κατῴκησε τὴν σὴν, Παρθενομῆτορ[30] ἁγνὴ, ὁ μονογενὴς ἐκ τοῦ Πατρὸς πρὸ αἰώνων. Ὡς ἄνθρωπος ἐφάνη, καὶ ἐκ σοῦ ἐπ’ ἐσχάτων μονογενὴς ἐκλήθη ἀτρέπτως, ἀσυγχύτως.

32. Ὦ κτίστα τῶν ἁπάντων καὶ ποιητὰ ὁρατῶν ἀοράτων, καὶ Κύριε πάσης σαρκὸς, δόξαν σοι προσάγομεν, Βασιλεῦ, τὴν ἡμῶν μετάνοιαν καὶ τὴν σωτηρίαν ἐπιζητῶν καὶ θέλων ἡμᾶς εἶναι πιστοὺς ἐν ὁμονοίᾳ καὶ ἐν ἀλλήλοις εἰρηνεύοντας.

33. Ανέβητε εἰς ὕψος τῆς ἱερᾶς καὶ ἁγίας καθέδρας μακάριοι, τὸ ἱερὸν χρίσμα περικείμενοι εὐσεβῶς· καὶ τοὺς πιστοὺς διδάσκετε λόγον εὐσεβείας παναληθῆ, πατέρες θεηγόροι· ὅθεν ὑμᾶς τιμῶμεν ευσεβοφρόνως καὶ γεραίομεν.

34. Νῦν, θεῖοι ἱεράρχαι, παρὰ Χριστοῦ ἐπαξίως τῶν πόνων εἰλήφατε τὰς ἀμοιβὰς, ὧν εὐσεβοφρόνως ἐπὶ τῆς γῆς μεγάλως ἠγωνίσασθε, καὶ σκιὰν ἐκθέμενοι τῆς σαρκὸς οἰκεῖτε σὺν ἀγγέλοις, χορεύοντες ἀπαύστως περὶ τὸν θρόνον τοῦ παντάνακτος.

35. Νῷ κεκαθαρμένῳ τὸν εὐσεβῆ οἱ πατέρες ἐξέθεντο σήμερον ὅρον σαφῶς, πάντοθεν κοσμούμενον ἱεροῖς καὶ ὀρθοδόξοις δόγμασι. Αἰσχυνέσθω δῆμος[31] σχισματικῶν τὸν τοῦτον μὴ τιμώντων μηδὲ ὁμολογούντων, ὥσπερ ἡ σύνοδος ἐκήρυξεν.

36. Ἡλίου λαμπροτέρα ἡ ἑορτὴ τῆς συνόδου τῆς θείας ἐπέλαμψε πᾶσαν τὴν γῆν αἱρέσεως σκοτουμένην καὶ πονηροῦ σχίσματος τοῦ πρὶν ἐξαίρουσα τὴν πλάνην, καὶ πάντας διεγείρει πρὸς τὴν ἑνότητα τῆς πίστεως.

[1] Citation: Josephus Pasinus, Codices manuscripti bibliothecae Regii Taurinensis Athenaei, vol. 1 (Turin: Typographia regia, 1749), no. 186, pgs. 271-282. I have not noted every single difference in the apparatus, but I have endeavored to indicate some of the more significant ones.

[2] P, 271: «Κανὼν…Ἰωάννης.»

[3] PG scripsit μεμνημένος.

[4] PG scripsit ὁμοίᾳ.

[5] PG scripsit ἀγγέγων.

[6] Ο scripsit ἀθροισθῆσα.

[7] PG scripsit πρόμαχαι; P scripsit πρόμαχοι.

[8] O scripsit ἰσχύει.

[9] Ο scripsit ἢ φάνισας.

[10] O scripsit παρθενομῆτορ.

[11] Ο scripsit διὰ σοῦ.

[12] P/PG scripsit συνήθροισε.

[13] P scripsit ἀκλόνητον.

[14] P/PG scripsit ἐπλήρωσε.

[15] P scripsit συνήλθησαν

[16] P scripsit ἀληθῆς.

[17] P habet φωταυγὴν.

[18] Ο inseruit synaxarium hic.

[19] Ο scripsit πλείους.

[20] O scripsit ἱερεῖς

[21] P scripsit γενεοφρόνως; O scripsit γενοφρόνως.

[22] Ο scripsit φλυναφίας

[23] O scripsit δε.

[24] P/PG: εὐλογημένη defuit.

[25] O scripsit παναγία.

[26] Ο scripsit ἁχμηρὰ

[27] P (sed non PG) scripsit φωταυγὴ; O scripsit φωταυγῆς; PG scripsit φωταυγὴς.

[28] PG et O scripserunt τιμώντων. Correxi secundum sensum.

[29] P/PG: σωτερ defuit.

[30] PG scripsit παρθενομήτωρ.

[31] PG scripsit “δη<lacuna>.”