Council of Chalcedon

Following, then, the holy fathers, we all with one voice teach that it should be confessed that our Lord Jesus Christ is one and the same Son, the same perfect in Godhead, the same perfect in manhood, truly God and truly man, the same consisting of a rational soul and a body; of the same substance (homoousios) with the Father as touching the Godhead, and of the same substance with us as touching the manhood; made like unto us in all things, sin only excepted; begotten of the Father before the worlds as touching the Godhead, the same in the last days, for us and for our salvation, born of the Virgin Mary, the Mother of God (Theotokos), as touching the manhood. (Heb. 4:15; Phil. 2:6–7; John 1:14)

One and the same Christ, Son, Lord, Only-begotten, made known in two natures, which exist without confusion, without change, without division, without separation; the difference of the natures having been in no wise taken away by reason of the union, but rather the properties of each being preserved, and both concurring into one Person and one Hypostasis — not parted or divided into two persons, but one and the same Son and Only-begotten, the divine Word, the Lord Jesus Christ; even as the prophets from of old have spoken concerning him, and as the Lord Jesus Christ himself has taught us, and as the Creed of the Fathers has delivered to us.

Canon I — Confirmation of Previous Canons

We have judged it right that the canons of the Holy Fathers made in every synod even until now, shall be of full force.

Canon II — Against Simony

If any bishop should perform an ordination for money, and put to sale a grace which cannot be sold, and for money ordain a bishop, or chorepiscopus, or presbyter, or deacon, or other of those who are counted among the clergy; or if through lust of gain he should nominate for money a steward, or advocate, or prosmonarius, or any one whatever who is on the roll of the church; let him who is convicted of this forfeit his own grade; and let him who is ordained be nothing profited by the purchased ordination or nomination; but let him be removed from the dignity or charge he has obtained for money.

Canon III — Against Secular Business

It has come to the knowledge of the holy Synod that certain of those who are enrolled among the clergy have, through lust of gain, become hirers of other men's possessions, and make contracts pertaining to secular affairs, lightly esteeming the service of God, and slip into the houses of secular persons, whose property they take charge of through covetousness. The holy and great Synod therefore decrees that no bishop, clergyman, or monk shall take the management of estates or engage in secular business except he be called by the law to the guardianship of minors, from which duty he cannot be excused, or unless the Bishop of the city shall commit to him the care of church business, or of unprovided orphans or widows, and of persons who stand especially in need of the Church's help.

Canon IV — On Monks

Let those who truly and sincerely lead the solitary life be accorded their appropriate honor; but, forasmuch as certain persons using the pretext of monasticism bring confusion both upon the churches and into political affairs by going about promiscuously in the cities, and at the same time seeking to establish Monasteries for themselves; it is decreed that no one anywhere build or found a monastery or house of prayer without the consent of the bishop of the city; and that the monks in every city and district shall be subject to the bishop, and embrace a quiet course of life, and give themselves only to fasting and prayer, remaining permanently in the places in which they were set apart; and they shall not abandon their own monasteries to interfere in, or take part in, ecclesiastical or secular affairs, unless they be occasionally appointed to do so by the bishop of the city, on account of some necessary matter; and that no slave shall be received into any monastery to become a monk without the consent of his master.

Canon XXVIII — On the Privileges of Constantinople

Following in all things the decisions of the holy Fathers, and acknowledging the canon, which has been just read, of the One Hundred and Fifty Bishops beloved of God who assembled in the imperial city of Constantinople, which is New Rome, in the time of the Emperor Theodosius of happy memory, we also do enact and decree the same things concerning the prerogatives of the most holy Church of that same Constantinople which is New Rome. For the Fathers rightly granted prerogatives to the throne of old Rome, because it was the royal city. And the One Hundred and Fifty most religious Bishops, actuated by the same consideration, gave equal prerogatives to the most holy throne of New Rome, justly judging that the city which is honored with the Sovereignty and the Senate, and enjoys equal prerogatives with the old imperial Rome, should in ecclesiastical matters also be magnified as she is, and rank next after her.