Council of Constantinople I

We believe in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible. (Deut. 6:4; Gen. 1:1)

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance (homoousios) with the Father; by whom all things were made; who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; he suffered and was buried; and the third day he rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and he shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end. (John 1:1–3; John 1:14; 1 Cor. 15:3–4; Acts 1:11)

And I believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets. And I believe one holy catholic and apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen. (John 15:26; 2 Pet. 1:21; Acts 2:38; 1 Cor. 15:52)

Canon I — On the Nicene Faith

The Creed of the three hundred and eighteen Fathers assembled at Nicaea in Bithynia shall not be set aside, but shall remain authoritative. And every heresy shall be anathematized, particularly that of the Eunomians or Anomoeans, the Arians or Eudoxians, the Semi-Arians or Pneumatomachi, the Sabellians, the Marcellians, the Photinians, and the Apollinarians.

Canon II — On the Boundaries of Bishops

The bishops are not to go beyond their dioceses to churches lying outside of their bounds, nor bring confusion on the churches; but let the Bishop of Alexandria, according to the canons, alone administer the affairs of Egypt; and let the bishops of the East manage the East alone, the privileges of the Church in Antioch, which are mentioned in the canons of Nice, being preserved; and let the bishops of the Asian Diocese administer the Asian affairs only; and the Pontic bishops the Pontic affairs only, and the Thracian bishops the Thracian affairs only. And let not bishops go beyond their dioceses for ordination or any other ecclesiastical ministrations, unless they be specially invited.

Canon III — On the Primacy of Constantinople

The Bishop of Constantinople, however, shall have the prerogative of honor after the Bishop of Rome; because Constantinople is New Rome.

Canon IV — On Maximus the Cynic

Regarding Maximus the Cynic and the disorder which has happened in Constantinople on his account: Maximus never was and is not now a Bishop; those ordained by him are not (ordained) in any order of the clergy; since all which was done by him, is invalid.

Canon V — On the Western Tome and Antioch

Regarding the Tome of the Westerns, we have received also those in Antioch who confess the unity of the Godhead of the Father, and of the Son, and of the Holy Ghost.

Canon VI — On Charges Against Bishops

Forasmuch as many wishing to confuse and overturn ecclesiastical order, do contentiously and calumniously fabricate charges against the orthodox bishops who have the administration of the churches, intending nothing else but to stain the reputation of the priests and raise up disturbances amongst the peaceful laity; therefore it has seemed right to the Holy Synod of bishops assembled together in Constantinople, not to admit accusers without examination, nor to allow all persons to bring accusations against the rulers of the Church, nor indeed to prohibit all. If then any one shall bring a private complaint against the Bishop, that is, one relating to his own affairs, as that he has been defrauded, or otherwise unjustly treated by him, in such accusations neither the character nor the religion of the accuser shall be enquired into: for it is altogether necessary that the Bishop should have a clear conscience.

Canon VII — On Reception of Heretics

Those who from heresy turn to orthodoxy, and to the portion of those who are being saved, we receive according to the following method and custom: Arians, Macedonians, Sabbatians, Novatians, those who call themselves Cathari and Aristeri, and Quartodecimans or Tetradites, and Apollinarians, we receive, when they give a written renunciation and anathematize every heresy which is not in accordance with the holy, catholic, and apostolic Church of God. They are first sealed or anointed with the holy oil upon the forehead, eyes, nostrils, mouth, and ears; and when we seal them we say, "The seal of the gift of the Holy Ghost." But Eunomians, who are baptized with only one immersion, and Montanists, who are here called Phrygians, and Sabellians, who teach the identity of Father and Son, and do some other ill things, and the partisans of all other heresies — since there are many such here, particularly among those who come from the country of the Galatians: all these, when they desire to turn to orthodoxy, we receive as heathen. On the first day we make them Christians; on the second, catechumens; then, on the third day, we exorcize them by breathing thrice in their face and ears; and thus we instruct them and oblige them to spend some time in the Church, and to hear the Scriptures; and then we baptize them.