Emperor Justinian,
Hagia Sophia


543 and 553


Patriarch Maximian,
St. Vitale, Ravenna

10 Anathemas of 543





The anathemas of 543 form the conclusion of the edict: it is preceded by 24 extracts of Origen, themselves preceded by a dissertation in which Justinian summarizes and refutes the errors of the latter, referring in it most notably to the synodal letter of the bishops of Egypt in the year 400.





     1. Whoever maintains that the souls of human beings preexisted, in that they had been beforehand spirits and holy powers, but that they became weary (sated) of divine contemplation, that they made themselves worse, were thus cooled (psuchō) in the love of God, and for this reason  are called souls (psuchē) and were sent for punishment in[to] bodies - let him be anathema!

α.  Εἴ τις λέγει ἢ ἔχει προυπάρχειν τὰς τῶν ἀνθρώπων ψυχὰς οἵα πρώην νόας οὔσας καὶ ἁγίας δυνάμεις, κόρον δὲ λαβούσας τῆς θείας θεωρίας καὶ πρὸς τὸ χεῖρον τραπείσας καὶ διὰ τοῦτο ἀποψυγείσας μὲν τῆς τοῦ θεοῦ ἀγάπης, ἐντεῦθεν δὲ ψυχὰς ὀνομασθείσας καὶ τιμωρίας χάριν εἰς σώματα καταπεμφθείσας, ἀνάθεμα ἔστω.





     2. Whoever maintains that the soul of the Lord had preexisted and was united to God the Word before the incarnation and birth from the Virgin Mary - let him be anathema!

β.  Εἴ τις λέγει ἢ ἔχει τὴν τοῦ κυρίου ψυχὴν προυπάρχειν καὶ ἡνωμένην γεγενῆσθαι τῶι θεῶι λόγωι πρὸ τῆς ἐκ παρθένου σαρκώσεώς τε καὶ γεννήσεως, ἀνάθεμα ἔστω.





     3. Whoever maintains that the body of Our Lord Jesus Christ was first formed in the womb of the blessed Virgin Mary and thereafter was united to God the Word and the soul that had existed beforehand - let him be anathema!

γ.  Εἴ τις λέγει ἢ ἔχει πρῶτον πεπλάσθαι τὸ σῶμα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν τῆι μήτραι τῆς ἁγίας παρθένου καὶ μετὰ ταῦτα ἑνωθῆναι αὐτῶι τὸν θεὸν λόγον καὶ τὴν ψυχὴν ὡς προυπάρξασαν, ἀνάθεμα ἔστω.





     4. Whoever maintains that the Word of God became similar to all heavenly orders, in that he became a cherub to the cherubim and a seraph to the seraphim, in brief in that he became to all the superior powers - let him be anathema!

δ.  Εἴ τις λέγει ἢ ἔχει πᾶσι τοῖς οὐρανίοις τάγμασιν ἐξομοιωθῆναι τὸν τοῦ θεοῦ λόγον, γενόμενον τοῖς χερουβὶμ χερουβὶμ καὶ τοῖς σεραφὶμ σεραφὶμ καὶ πάσαις ἁπλῶς ταῖς ἄνω δυνάμεσιν ἐξομοιωθέντα, ἀνάθεμα ἔστω.





     5. Whoever maintains that in the resurrection the bodies of human beings will be awakened [in] spherical [form] and does not acknowledge that we will be properly resurrected - let him be anathema.

ε.  Εἴ τις λέγει ἢ ἔχει ἐν τῆι ἀναστάσει σφαιροειδῆ τὰ τῶν ἀνθρώπων ἐγείρεσθαι σώματα καὶ οὐχ ὁμολογεῖ ὀρθίους ἡμᾶς ἐγείρεσθαι, ἀνάθεμα ἔστω.





     6. Whoever maintains that the heaven, the sun, the moon, the stars, and the waters above the heavens are some kind of ensouled and reasoning [material][1] powers - let him be anathema!

ϛ.  Εἴ τις λέγει <ἢ ἔχει> οὐρανὸν καὶ ἥλιον καί σελήνην καὶ ἀστέρας καὶ ὕδατα τὰ ὑπεράνω τῶν οὐρανῶν ἐμψύχους καὶ λογικὰς εἶναί τινας δυνάμεις, ἀνάθεμα ἔστω.





     7. Whoever maintains that the Lord Christ, as [he was] for human beings, will in the world to come also be crucified for the demons - let him be anathema!

ζ.  Εἴ τις λέγει ἢ ἔχει ὅτι ὁ δεσπότης Χριστὸς ἐν τῶι μέλλοντι αἰῶνι σταυρωθήσεται ὑπὲρ δαιμόνων, καθὰ καὶ ὑπὲρ ἀνθρώπων, ἀνάθεμα ἔστω.    118





     8. Whoever maintains either that the power of God is limited and that he has created as much as he can comprehend and think, or that the creation is equally as eternal as God  - let him be anathema!

η.  Εἴ τις λέγει ἢ ἔχει ἢ πεπερασμένην εἶναι τὴν τοῦ θεοῦ δύναμιν καὶ τοσαῦτα αὐτὸν δημιουργῆσαι ὅσων περιδράξασθαι καὶ νοεῖν ἠδύνατο, ἢ τὰ κτίσματα συναίδια εἶναι τῶι θεῶι, ἀνάθεμα ἔστω.





     9. Whoever maintains that the punishment of the demons and godless human beings are temporal[ly limited], and that after a specified time they will have an end, that is to say there will be a restoration [apokatastasis] of demons or godless human beings - let him be anathema!. [p.143]

θ.  Εἴ τις λέγει ἢ ἔχει πρόσκαιρον εἶναι τὴν τῶν δαιμόνων καὶ ἀσεβῶν ἀνθρώπων κόλασιν καὶ τέλος κατά τινα χρόνον αὐτὴν ἕξειν ἢ γοῦν ἀποκατάστασιν ἔσεσθαι δαιμόνων ἢ ἀσεβῶν ἀνθρώπων, ἀνάθεμα ἔστω.







  [10] Anathema to Origen also called Adamantius, who set forth these opinions together with his nefarious and execrable and wicked doctrine and to whomsoever there is who thinks thus, or defends these opinions, or in any way hereafter at any time shall presume to protect them.

̓Ανάθεμα καὶ Ὡριγένει τῶι καὶ Ἀδαμαντίωι τῶι ταῦτα ἐκθεμένωι μετὰ τῶν μυσαρῶν αὐτοῦ καὶ ἐπικαταράτων δογμάτων καὶ παντὶ προσώπωι φρονοῦντι ταῦτα ἢ ἐκδικοῦντι ἢ κατά τι παντελῶς ἐν οἱωιδήποτε χρόνωι τούτων ἀντιποιεῖσθαι τολμῶντι.   

[1] [Denziger fn 1, p. 543 to # 408] Against all Greek manuscripts there should read here “λογίκας” = reasoning [instead of ὑλικὰς = material] [ref. to De Prin I,7 ...]

15 Anathemas of 553






Τῶν ἁγίων ρξε' πατέρων τῆς ἐν Κωνσταντινουπόλει ἁγίας πέμπτης συνόδου κανόνες δεκαπέντε.





     1.  If anyone maintains the mythical preexistence of souls and the monstrous apokatastasis that follows [from] it - let him be anathema!

     α' Εἴ τις τὴν μυθώδη προὑ̈παρξιν τῶν  ψυχῶν καὶ τὴν ταύτῃ ἑπομένην τερατώδη ἀποκατάστασιν πρεσβεύει, ἀνάθεμα ἔστω.





     2.  If anyone says that the totality of all the reasoning beings was immaterial and incorporeal intellects, without either number or name, with the result that they all formed a henad by the identity of essence, power and energy and by the union to the Word-God and knowledge; that they have had enough of divine contemplation, have turned to the bad, each in proportion to its inclination, have taken subtler or thicker bodies and have received a name, considering that the powers on high have differences of names as well as bodies;  and that from there they have become and have been named, some Cherubim, others Seraphim, others Principalities, Powers, Dominations, Thrones, Angels, and all the other celestial orders which exist - let him be anathema!

     β' Εἴ τις λέγει, πάντων τῶν λογικῶν τὴν παραγωγὴν νόας ἀσωμάτους καὶ ἀῢλους γεγονέναι δίχα παντὸς ἀριθμοῦ καὶ ὀνόματος, ὡς ἑνάδα πάντων τούτων γενέσθαι, τῇ ταυτότητι της οὐσίας καὶ δυνάμεως καὶ ἐνεργείας καὶ τῇ πρὸς τὸν θεὸν λόγον ἑνώσει τε καὶ γνώσει· κόρον δὲ αὐτοὺς λαβεῖν τῆς θείας θεωρίας καὶ πρὸς τὸ χειρον τραπῆναι κατἀ [p.91] τὴν ἑκάστου ἀναλογίαν τῆς ἐπὶ τοῦτο ῥοπῆς καὶ εἰληφέναι σώματα λεπτομερέστερα ἢ παχύτερα καὶ ὄνομα 5 κληρώσασθαι διὰ τὸ ὡς ὀνομάτων οὕτω καὶ σωμάτων διαφορ̀ας εἶναι τῶν ἄνω δυνάμεων· καὶ ἐντεῦθεν τοὺς μὲν χερουβίμ, τους δὲ σεραφίμ, τοὺς δὲ ἀρχὰς καί [10] ἐξουσίας ἢ κυριότητας ἢ θρόνους καὶ ἀγγέλους καὶ ὅσα ἐστὶν οὐράνια τάγματα γεγονέναι τε καὶ ὀνομασθῆναι, ἀ. ἔ.





     3. If someone says that the sun, the moon and stars are part of the same henad of reasoning beings; and that they have become what they are as a result of their deviation to the bad - let him be anathema!

     γ' Εἴ τις λέγει, τὸν ἥλιον καὶ [15] τὴν σελήνην καὶ τοὺς ἀστέρας καὶ αὐτὰ τῆς αὐτῆς τῶν λογικῶν ἑνάδος ὄντα ἐκ παρατροπῆς τῆς ἐπὶ τὸ χεῖρον γεγονέναι τοῦτο, ὅπερ εἰσίν, [20] ἀ. ἔ.





     4. If anyone says that the reasoning beings that have cooled in divine love have been joined to thicker bodies, [i.e.] those we possess, and had been designated men, and that those who attained the height of wickedness have been joined to dark and cold bodies, and have been called demons or spirits of perversity -  let him be anathema!

     δ' Εἴ τις λέγει, τὰ λογικὰ τὰ της θείας ἀγάπης ἀποψυγέντα σώμασι παχυτέροις τοις καθ' ἡμας ἐνδεθῆναι, καὶ [25] ἀνθρώπους ὀνομασθῆναι, τὰ δὲ ἐπὶ τὸ ἄκρον τῆς κακίας ἐληλακότα ψυχροῖς καὶ ζοφεροῖς ἐνδεθῆναι σώμασι καὶ δαίμονας ἢ πνευματικὰ τῆς [p.92] πονηρίας εἶναί τε καὶ καλεῖσθαι, ἀ. ἔ.





     5. If anyone says that a ‘psychic’ state can arise from an angelic or archangelic state, and furthermore that from the soul can arise the demonic and the human [state], and that from the human [state] there can again arise angels and demons;  and that each rank of the celestial powers is constituted entirely of either those [from] above or below [it], or of [those] from below and above [it] - let him be anathema!

     ε' Εἴ τις λέγει ἐξ ἀγγελικῆς καταστάσεως καὶ ἀρχαγγελικης [5] ψυχικὴν κατάστασιν γίνεσθαι, ἐκ δὲ ψυχῆς δαιμονιώδη καὶ ἀνθρωπίνην, ἐκ δὲ ἀνθρωπίνης ἀγγέλους πάλιν καὶ δαίμονας γίνεσθαι καὶ ἕκαστον τάγμα τῶν [10] οὐρανίων δυνάμεων ἢ ὅλον ἐκ τῶν κάτω ἢ ἐκ τῶν ἄνω ἢ ἐκ τῶν ἄνω καὶ τῶν κάτω συνεστηκέναι, ἀ. ἔ.





     6. If anyone says that the species of demons appears to be twofold, being composed of human souls and superior spirits fallen into this state;  that a solitary intellect [alone] of all the henad of reasoning beings had remained immutable with regard to divine contemplation and [divine] love, which [having] become Christ and king of all reasoning beings, directs all the corporeal nature, the heaven, the earth and what is in between [them];

     ς' Εἴ τις λέγει διττὸν πεφηνέναι [15] τὸ γένος τῶν δαιμόνων συγκροτούμενον ἔκ τε ψυχῶν ἀνθρωπίνων καὶ ἐκ κρειττόνων καταπιπτόντων εἰς τοῦτο πνευμάτῶν· ἕνα δὲ νοῦν ἐκ πάσης [20] δῆθεν ἑνάδος τῶν λογικῶν ἀκίνητον μεῖναι τῆς θείας ἀγάπης καὶ θεωρίας, ὃν Χριστὸν καὶ βασιλέα γεγονότα πάντων τῶν λογικῶν [25] παραγαγεῖν πᾶσαν τὴν σωματικὴν φύσιν, οὐρανόν τε καὶ γῆν καὶ τὰ ἐν μέσῳ·

that the world, when it was born had the subsistent elements older than its own existence of the dry, moist, the hot and the cold, and the form according to which it was shaped;  and that it is not the all-holy and consubstantial Trinity that made the world that that which it is created, but [rather] the intellect, as they say, the demiurge [who]  existed before the world and supplied the being of the world he himself has created - let him be anathema!

καὶ ὅτι ὁ κόσμος πρεσβύτερα τῆς ὑπάρξεως αὐτοῦ στοιχεῖα ἔχων ἐνυπόστατα, ξηρόν, [30] ὑγρόν, θερμόν, ψυχρόν, καὶ τὴν ἰδέαν, πρὸς ἣν ἀπετυπώθη, οὕτως γέγονε· καὶ ὅτι οὐχ ἡ παναγία τὸν κόσμον καὶ διὰ τοῦτό ἐστι [35] γενητός, ἀλλ᾿ ὁ νοῦς, ὅν φασι, δημιουργικὸς προϋπάρχων του κόσμου καὶ τὸ εἶναι αὐτῷ τῷ κόσμῳ παρέχων γενητὸν ἀνέδειξεν, ἀ. ἔ.





     7. If anyone says that the Christ is said to have existed in the form of God and who has been united before all ages to the divine Word has emptied himself in the human state, having had pity, as they say, when the fall occurred to those belonging to the same henad, that, willing to return them, he has traversed everywhere, has clothed himself in different bodies and has received different names, and that, having been made all for all, Angel for Angels, Power for Powers, and similarly for the other orders or species of reasoning beings, he has taken a form adapted to each; that he has then participated, like us, in flesh and blood and has also become human for human beings, and if he does not confess that it is the divine Word who emptied himself and became man - let him be anathema!

     [p.93] ζ' Εἴ τις λέγει, Χριστὸν λεγόμενον ἐν μορφῃ θεοῦ ὑπάρχειν καὶ πρὸ πάντων τῶν αἰώνων ἑνωθέντα τῷ θεῷ λόγῳ ἐπ᾿ ἐσχάτων [5] τῶν ἡμερῶν κενῶσαι ἑαυτὸν πρὸς τὸ ἀνθρώπινον, ἐλεησαντα τήν ὥς φασιν, γενομένην κατάπτωσιν των τῆς αὐτῆς ἑνάδος καὶ ἐπαναγαγεῖν αὐτοὺς βουλόμενον [10] διὰ πάντων γενέσθαι καὶ σώματα διάφορα μεταμφιάσθαι καὶ ὀνόματα κληρώσασθαι, πάντα πᾶσι γεγενημένον, ἐν ἀγγέλοις ἄγγελον, ἀλλὰ καὶ ἐν δυνάμεσι δύναμιν καὶ [15] ἐν ἄλλοις τάγμασιν ἢ εἴδεσι τῶν λογικῶν ἁρμονίως ἑκάστοις μεταμορφῶσθαι· εἶτα παραπλησίως ἡμῖν μετεσχηκέναι σαρκὸς καὶ αἵματος καὶ γεγονέναι καὶ τοῖς ἀνθρώποις [20] ἄνθρωπον· καὶ μὴ ὁμολογεῖ τὸν θεὸν λόγον κενωθῆναί τε καὶ ἐνανθρωπῆσαι, ἀ. ἔ.





     8.  If someone says that the divine Word consubstantial with God, with the Father and with the Holy  Spirit, who was incarnate and become man, one with the Holy Trinity, properly Christ, but fully so because, as they say, of the nous emptying out upon him as if uniting him to the divine Word, and [only then] properly said to be Christ, and [further] that the latter because of the former is Christ and the former because of the latter is God - let him be anathema!

     [p.93] 23 η' Εἴ τις μὴ λέγει τὸν θεὸν 24 λόγον τὸν ὁμοούσιον τῷ θεῷ καὶ 25 πατρὶ καὶ ἁγίῳ πνεύματι, τὸν 26 σαρκωθέντα καὶ ἐνανθρωπήσαντα, 27 τὸν ἕνα τῆς ἁγίας τριάδος, κυρίως 28 Χριστόν, ἀλλὰ καταχρηστικῶς διὰ 29 τόν, ὥς φασι, κενώσαντα ἑαυτὸν 30 νοῦν, ὥς συνημμένον αὐτῷ τῷ 31 θεῷ λόγῳ, καὶ κυρίως λεγόμενον 32 Χριστόν, ἀλλ᾿ ἐκεῖνον διὰ τοῦτον 33 Χριστὸν καὶ τοῦτον δἰ ἐκεῖνον 34 θεόν, ἀ. ἔ.





     9. If someone says that it is not the Word of God who, being incarnated in flesh animated by an intelligent and reasoning soul, has descended into Hell and is ascended the same into heaven, but that which is called by them intellect which, in their impiety, they [claim] is properly said to be the Christ, rendered such by knowledge of the unity - let him be anathema!

     θ' Εἴ τις λέγει ὅτι οὐχ ὁ λόγος τοῦ θεοῦ σαρκωθεὶς σαρκὶ ἐμψυχωμένῃ [p.94] ψυχῇ λογικῇ καὶ νοερᾷ κατελήλυθεν εἰς τὸν ᾄδην {sic} καὶ πάλιν εἰς τὸν οὐρανὸν ὁ αὐτὸς ἀναβέβηκεν, ἀλλ' ὁ παρ' αὐτοῖς λεγόμενος [5] νοῦς, ὃν ἀσεβοῦντες λέγουσι κυρίως χριστὸν τῇ τῆς μονάδος γνώσει πεποιημένον, ἀ ἔ.





     10. If anyone says that the body of the Lord after the resurrection was etherial and spherical in form; that so also will be the bodies of all others after the resurrection; and the Lord himself having first first laid aside his body, all will then do likewise, [and] the nature of body will go into nonexistence - let him be anathema!

     ι' Εἴ τις λέγει, ὡς τὸ τοῦ κυρίου ἐξ ἀναστάσεως σῶμα αἰθέριόν [10] τε καὶ σφαιροειδὲς τῳ σχήματι, καἰ ὅτι τἀ τοιαῦτα καὶ τὰ τῶν λοιπῶν ἐξ ἀναστάσεως ἔσται σώματα· καὶ ὅτι αὐτοῦ τοῦ κυρίου πρῶτον ἀποτιθεμένου [15] τὀ ἴδιον αὐτοῦ σῶμα καἰ πάντων ὁμοίως εἰς τὀ ἀνυπαρκτον χωρήσει ἡ των σωμάτων φύσις, ἀ. ἔ.





     11. If anyone says that the judgement to come means the complete suppression of bodies, that at the end of the myth there is the immaterial nature, and that in the world to come it will not subsist of any material beings, rather that the intellect will be naked - let him be anathema!

     ια'  Εἴ τις λέγει, ὅτι ἡ μέλλουσα [20] κρίσις ἀναιρεσιν παντελῆ τῶν σωμάτων σημαίνει, καὶ ὅτι τέλος ἐστὶ τοῦ μυθευομένου ἡ ἄϋλος φύσις, καὶ οὐδὲν ἐν τ μέλλοντι τῶν τῆς ὕλης ὑπάρξει [25] ἀλλὰ γυμνὸς ὁ νοῦς, ἔ. ἀ.





     12.  If anyone says that the celestial powers, all human beings, the devil and the spirits of perversity will be united to the divine Word in exactly the same way as the intellect itself which by them is called “Christ,” which exists in the form of God and which is, as they say, “outpoured,” and that there will be an end to the kingship of Christ - let him be anathema!

     ιβ' Εἴ τις λέγει, ὅτι ἑνοῦνται τῷ θεῷ λόγῳ οὕτως ἀπαραλλάκτως αἵ τε ἐπουρανίαι {sic} δυνάμεις καὶ πάντες οἱ ἄνθρωποι καὶ ὁ [30] διάβολος καὶ τὰ πνευματικὰ τῆς πονηρίας, ὡς αὐτὸς ὁ νοῦς ὁ λεγόμενος παρ᾿ αὐτων Χριστὸς καὶ ἐν μορφῇ θεοῦ ὑπάρχων καὶ κενώσας, ὥς φασιν, ἑαυτόν, καὶ [p.95] πέρας ἐσεσθαι τῆς βασιλείας τοῦ Χριστοῦ, ἀ. ε῎





     13. If says that there will be absolutely no difference between Christ and any of the reasoning beings, neither by essence, nor by knowledge, neither by power over all, nor by energy; but that all will be at the right [hand] of God, as Christ is said by them to be - let him be anathema!

     ιγ' Εἴ τις λέγει ὡς οὐδὲ μίαν παντελῶς ἕξει ὁ Χριστος [5] πρὸς οὐδὲ ἓν τῶν λογικῶν διαφοράν, οὐδὲ τῇ οὐσίᾳ οὐδὲ τῇ γνώσει οὐδὲ τῇ ἐφ' ἅπαντα δυνάμει ἢ ἐνεργείᾳ, ἀλλὰ πάντες ἐκ δεξιῶν ἔσονται τοῦ Χριστός, ὡς καὶ ἐν τῇ παρ' αὐτοις Χριστός, ὡς καὶ ἐν τῇ παρ' αὐτῶν μυθευομένῃ προϋπάρξει ἐτύγκανον, ἀ. ἔ.





     14. If anyone says that all the reasoning beings form a sole henad, persons persons and numbers being suppressed with bodies, that the knowledge concerning the reasoning beings is follows the destruction of worlds, the deposition of bodies and the abolition of names that there will be identity of knowledge as also identity of substances, and that in the mythical apocatastasis there will be only naked intellects as they it were in the preexistence, the object of their gibberish, let him be anathema!

     ιδ' Εἴ τις λέγει, ὅτι πάντων τῶν λογικῶν ἑνὰς μία ἔσται, τῶν [15] ὑποστάσεων καὶ τῶν ἀριθμῶν συναναιρουμένων τοῖς σώμασι· καὶ ὅτι τῃ γνώσει τῃ περὶ τῶν λογικῶν ἕπεται κόσμων τε φθορὰ καὶ σωμάτων ἀπόθεσις καὶ ὀνομάτων αἰρέσεις, [20] <καὶ> ταυτότης ἔσται τῆς γνώσεως, καθάπερ καὶ τῶν ὑποστάσεων· καὶ ὅτι ἐν τῇ μυθευομένῃ ἀποκαταστάσει ἔσονται μόνοι γυμνοὶ <οἱ νόες>, καθάπερ [25] καὶ ἐν τῃ παρ' αὐτῶν ληρωδουμένῃ προϋπάρξει ἐτύγχανον, ἀ. ἔ.





     15.  If anyone says that the condition of intellects will be the same as that which they previously had when they had not yet descended or fallen, considering that the beginning is identical to the end and that the end is the measure of the beginning, let him be anathema!

     ιε' Εἴ τις λέγει, ὅτι ἡ ἀγωγὴ τῶν νοῶν ἡ αὐτὴ ἔσται τῃ προτέρᾳ, ὅτε οὔπω ὑποβεβήκεσαν ἢ καταπεπτώκεισαν, ὡς τὴν ἀρχὴν [5] τὴν αὐτὴν εἶναι τῷ τέλει καὶ τὸ τέλος τῆς ἀρχῆς μέτρον εἶναι, ἀ. ἔ.





These anathemas of 553 repeat, without doubt, a certain number of the errors denounced in those of 543:: the preexistence of souls (1), the intellects at first incorporeal and immaterial (2) , their fall due to satiety, and following that their attachment to bodies (2 and 4), the stars considered with the fallen reasoning beings (3), the spherical form of the resurrected body (10), the apokatastasis comprising the reintegration of the demons (12 & 15).  But the differences which exist between the two texts are no less evident.

Nothing corresponds in the anathemas of 553 to articles 7 and 8 of the anathemas of 543 on the cricifixion of Christ for the demons and the limited character of the divine power.  The conception of bodies with a place of punishment is not repeated; on the other hand, the theory of bodies is [147] much more developed: it is associated with a theory concerning names, which, like bodies, differentiate between the fallen reasoning beings (2 & 4)

Greek of  9 An. of 543 in TLG: 2734 021 Epistula ad synodum de Origene Scritti teologici ed ecclesiastici di Giustiniano (Giuffre Milan  1977) pp 122-124 ed. Amelotti, M. Zingale, L.M. Greek of 15 An. of 553 in Diekamp , Die Origenistische Streitigkeiten in sechsten Jahrhundert und das fünfte algemeine Concil, Münster, 1889. pp. 90-96.  German in Denziger, 403-411]: Edict of the Emperor Justinian to the Patriarch Menas of Constantinople, promulgated at the Synod of Constantinople in 543 (Denziger, 37 ed., 1991) Comments by A. Guillaumont, Les “Kephalaia Gnostica,” d’Evagre le Pontique et l’histoire de l’Origénisme chez les Grecs et chez les Syriens, Patristica Sorbonensia 5, (Paris: editions du Seuil, 1962), pp. 140-.66

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