Council of Constantinople 920: Tetragamy Controversy

Council of Constantinople 920

Byzantine Council concerning the scandal of multiple marriages in particular the Emperor Leo VI's Tetragamy, 4th marriage, after his previous three wives died without producing an heir that survived childhood. This council was held after Leo's death. Source: Jus graeco-romanum. Pars III. pages 228-232 https://www.google.com/books/edition/_/STskqjJ0MxsC?hl=en&gbpv=0 https://archive.org/details/jusgraecoromanu00linggoog/page/228/mode/2up?view=theater

This in turn used Collatio Tertia Novellae Constitutiones Annorum 911-1057

COLLATIO TERTIA. Novellae constitutiones annorum 911-1057. NOV. I. Tomus unionis de nuptiis, quartis praesertim et tertiis'. (Α. 920.) Ὑπόθεσις τῆς ἀκολουθούσης διατάξεως, καὶ εἴδησις, πῶς ἡ τετραγαμία τῷ βασιλεῖ κυρίῳ λέοντι τετόλμηται, καὶ ὅπως κατηργήθης διὰ τοῦ τόμου τῆς ἑνώσεως. Λέων ὁ σοφώτατος εἶχε μὲν πρώτην γαμετὴν τὴν ἁγίαν θεοφανώ, μεθ ̓ ἧς καὶ θυγατέρα ἔτεκεν· ἀλλὰ τάχιον ἐτεθνήκει. καὶ αὐτῆς δὲ πρὸς κύριον ἀπελθούσης τῆς ἁγίας, ζεύγνυται ζωῇ τῇ θυγατρὶ τοῦ τζαουτζά στυλιανοῦ, ἑνὸς τῶν ἀρχόντων καὶ φίλων τοῦ βασιλέως. κἀκείνης συν τόμως ἔπαιδος τελευτησάσης, καὶ τρίτην ἠγάγετο γυναῖκα, εὐδοκίαν, τὴν ἀπὸ τοῦ θέματος ὀψικίου, ἐπιλεγεῖσαν διὰ τὸ κάλλος, ἥτις ἐν αὐταῖς ταῖς ὠδῖσι θνήσκει σὺν τῷ βρέφει. ὁ δὲ βασιλεὺς ἀφάτῳ συσχεθεὶς λύπῃ ἐπὶ τῷ καταλειφθῆναι ἔπαις, ἐφέσει τεκνογονίας καὶ τετάρτην λαμβάνει γυναῖκα, τὴν τῆς καρβωνοψίνης ζωὴν, καὶ τίκτει μετ ̓ αὐτῆς τὸν κωνσταντίνον. ο πατριάρχης δὲ νικόλαος καὶ οἱ μητροπολῖται ἀφορίζουσι τὸν βασιλέα τῆς ἐκκλησίας· καὶ τὸν ἀφορισμὸν οἱ μέν τινες τῶν ἀρχιερέων συντεμεῖν ἔλεγον δεῖν, καὶ μὴ ἐπὶ πλείονα παρατείνειν καιρόν· οἱ δὲ οὐκ ἐπείθοντο. καὶ σχίσματα ἦν ἐν αὐτοῖς καὶ στάσις πολλή· καὶ πολλὰ δεόμενον τὸν βασιλέα καὶ παρακαλοῦντα οἱ μὲν προσεδέχοντο, οἱ δὲ ἀπειθεῖς ἦσαν καὶ ἄτεγκτοι. ὁ δὲ βασιλεὺς συνετὸς ὤν, καὶ ὅθεν ἀνεφύη τὸ ἀσύμφωνον τῶν ἀρχιερέων οὐκ ἀγνοῶν, μεθίστησι τὸν πατριάρχην νικόλαον, καὶ ἐξορίζει τῆς ἐκκλησίας ὡς ψεύστην, καὶ πολλάκις μὲν ὅρκοις διαβεβαιοῦντα καὶ ὑποσχόμενον δοῦναι τῷ βασιλεῖ τὴν τοῦ ἐπιτιμίου συμπάθειαν, τοσαυτάκις δὲ μεταμελόμενον καὶ ἀναβαλλόμενον ἐπίτηδες. προβάλλεται δὲ πατριάρχην τὸν ἑαυτοῦ πνευματικὸν πατέρα εὐθύμιον, ἄνδρα πολλοῖς ἔτεσι τῇ μοναχικῇ διαπρέψαντα ἀσκήσει, καὶ προφητικοῦ χαρίσματος ἠξιωμένον. οὗτος ἐλεύθερον τοῦ ἐπιτιμίου δείκνυσι τὸν βασιλέα, καὶ τοῦ χρονίου δεσμοῦ ἀπολύει καὶ εἰς κοινωνίαν δέχεται. ἀλλ ̓ ἦσαν ἔτι πολλοὶ τῶν ἀρχιερέων οἱ μὴ συν ελθόντες τῇ τοῦ πατριάρχου οἰκονομίᾳ, καὶ μᾶλλον οἱ τοῦ μέρους τοῦ ἐκβληθέντος νικολάου. ἐπεὶ δὲ ὁ μὲν βασιλεὺς λέων μετέστη πρὸς κύριον, καὶ ὁ ἀδελφὸς ἐκείνου ἀλέξανδρος τῆς βασιλείας ἐγκρατὴς ἦν, τὸν μὲν πατριάρχην εὐθύμιον ἐξωθεῖ τῆς ἐκκλησίας μεθ ̓ ὕβρεων, ἀντεισάγει δὲ πάλιν τὸν προεκβεβλημένον νικόλαον· καὶ ἔτι μᾶλλον τὰ τῆς ἐκκλησίας ἐστασίαζε πράγματα, διαιρεθέντων τῶν μητροπολιτῶν, καὶ τῶν μὲν τῷ ἐκβληθέντι πατριάρχῃ, τῶν δὲ τῷ ἀντεισαχθέντι προσκειμένων. οὐ πολὺ τὸ ἐν μέσῳ, καὶ ὁ μὲν ἀλέξανδρος ἐτεθνήκει· ὁ δὲ κωνσταντῖνος τῆς βασιλείας κληρονόμος ἐγεγόνει. ὃς συγκαλέσας τόν τε πατριάρχην νικόλαον καὶ σύμπαντας τοὺς ἀρχιερεῖς (ὁ γὰρ εὐθύμιος ἤδη πρὸς κύριον ἐξεδήμησε), πείθει τούτους πρὸς μίαν γνώμην συνελθεῖν καὶ ὁμόνοιαν, καὶ δοῦναι τῷ πατρὶ αὐτοῦ καὶ μετὰ θάνατον κοινῇ ψήφῳ τὴν ἄφεσιν· κανονικὴν δὲ ψῆφον ἐκθεῖναι, τοῦ μηκέτι τολμῶν τοιοῦτον ἢ πραχθῆναι ἁμάρτημα. ἐφ ̓ οἷς ὁ λεγόμενος οὑτοσὶ τῆς ἑνώσεως τόμος προέβη.

COLLATION III. New Constitutions of the Years 911–1057. NOVEL I. Tome of Union Concerning Marriages, Especially Fourth and Third Marriages (920 CE). Subject of the Following Ordinance and Account of How Tetragamy Was Dared by the Emperor Lord Leo and How It Was Abolished Through the Tome of Union. Leo the Most Wise had as his first wife the holy Theophano, with whom he had a daughter; but she died soon after. After the holy Theophano departed to the Lord, he married Zoe, the daughter of Stylianos Tzaoutzes, one of the nobles and friends of the emperor. When she too died shortly afterward without bearing a child, he took a third wife, Eudokia, from the Opsikion theme, chosen for her beauty, who died in childbirth along with the infant. Overwhelmed by unbearable grief at being left childless, and driven by a desire for offspring, the emperor took a fourth wife, Zoe Karbonopsina, and with her he fathered Constantine. However, Patriarch Nicholas and the metropolitans excommunicated the emperor from the Church. Some of the bishops argued that the excommunication should be shortened and not prolonged, but others were unpersuaded. This led to schisms and much strife among them. While some accepted the emperor’s pleas and entreaties, others remained defiant and unyielding. The emperor, being prudent and not unaware of the source of the bishops’ discord, deposed Patriarch Nicholas and exiled him from the Church as a liar, for he had repeatedly sworn and promised to grant the emperor leniency from the penalty but just as often changed his mind and deliberately delayed. In his place, Leo appointed his spiritual father, Euthymius, as patriarch—a man distinguished for many years by monastic discipline and deemed worthy of prophetic gifts. Euthymius declared the emperor free from the penalty, released him from the prolonged restriction, and received him into communion. However, many bishops still did not agree with the patriarch’s dispensation, especially those aligned with the deposed Nicholas. When Emperor Leo passed to the Lord and his brother Alexander became ruler, Alexander expelled Patriarch Euthymius from the Church with insults and reinstated the previously deposed Nicholas. This caused even greater turmoil in Church affairs, with the metropolitans divided—some siding with the deposed patriarch, others with the reinstated one. Not long after, Alexander died, and Constantine became the heir to the empire. Constantine summoned Patriarch Nicholas and all the bishops (as Euthymius had already departed to the Lord) and persuaded them to come to a unified opinion and harmony, granting his father forgiveness by a common vote even after his death. They also issued a canonical decree that such a sin should never again be dared or committed. On these grounds, the so-called Tome of Union was issued.

Tome of Union

Greek

English

Ὁ τόμος τῆς ἑνώσεως, ἤτοι ἔκθεσις τῆς γενομένης τῆς ἐκκλησίας ἑνώσεως, ἐπὶ κωνσταντίνου καὶ ῥωμανοῦ· τοῦ μὲν βασιλεύοντος, τοῦ δὲ τὸ τηνικαῦτα τῷ τοῦ βασιλεωπάτορος ἀξιώματι - διαπρέποντος. Ὁ κύριος ἡμῶν Ἰησοῦς χριστὸς καὶ θεὸς τοῖς ἑαυτοῦ μαθηταῖς καὶ ἀποστόλοις καὶ τοῖς ὅσοι μετ ̓ ἐκείνων ἄξιοι γεγόνασι τῆς κληρονομίας αὐτοῦ, ἐξαίρετόν τινα κλῆρον τὴν εἰ ρήνην κατέλιπε, τοῦτο γνώρισμα παρεχόμενος τοῖς οἰκείοις τῆς πρὸς αὐτὸν οἰκείοτητος, εἰ τῷ συνδέσμῳ τῆς εἰρήνης σφιγ γόμενοι μὴ τὴν τοῦ πνεύματος διασπῶσιν ἑνότητα· πρότερον αὐτὸς οἰκείῳ ὑποδείγματι δείξας ἡμῖν, ἣν ἔχει περὶ τῆς εἰρήνης προαίρεσιν, δι' ὧν ὑπεράνω παντὸς ὕψους τελῶν ἐπὶ τὴν ἐσχατιὰν κατῆλθε τὴν ἡμετέραν, καὶ παραπλησίως ἡμῖν σαρκὸς καὶ αἵματος ἐκοινώνησεν, ἵνα τοὺς ἐξ ἀλλήλων διῃρημένους εἰς ἑνότητα καταστήσῃ. ἔπειτα καὶ τοῖς τὰ ἐκείνου μαθήματα πεπαιδευμένοις ταύτην κατέλιπε τὴν κληρονομίαν, τὸ εἰρηνεύειν ἐν ἀλλήλοις, καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ τὸ πρὸς εἰρήνην ἄγειν ἑτέρους πρὸς ἑαυτοὺς στασιάζοντας. ἀλλὰ γὰρ τοιούτου ὄντος τοῦ πράγματος, ἐξαρχῆς καὶ μέχρι τοῦ νῦν οὐ διέλιπεν ἡ τοῦ πονηροῦ στασιώδης κακία τὸ ἱερὸν τῆς ἐκκλησίας διαταράττουσα πλήρωμα, νῦν μὲν ταύτην νῦν δὲ ἐκείνην ἀνακινοῦσα τὴν πρόφασιν. ἀλλ ̓ ὁ μὲν τοιοῦτος· ὁ δὲ τῆς εἰρήνης αἴτιος καὶ διδάσκαλος χριστὸς ὁ θεὸς ἡμῶν, ὁ πύλας εἰπὼν ᾅδου μὴ κατισχύσειν τῆς ἐκκλησίας αὐτοῦ, ἀεὶ τὰ σκάνδαλα εἰς τὴν τοῦ πονηροῦ κεφαλὴν περιτρέπων, τὴν εἰρήνην τῇ ἐκκλησίᾳ διαφυλάττει ἀλύμαντον. οὗτος ἐκεῖνος, ἡ εἰρήνη ἡμῶν χριστὸς, ὁ θεὸς, ὁ πατὴρ, ὁ ἀρχιερεὺς, ὁ ποιμὴν ὁ ἀληθινὸς, τῶν ἱερῶν τέκνων τῆς πανάγνου νύμφης αὐτοῦ, τῆς ἐκκλησίας, ἐξ ἀλλήλων διασπασθέντων, τῇ αὐτοῦ προνοίᾳ καὶ χάριτι τὴν ἕνωσιν αὐτοῖς κατεπράξατο, καὶ τοῖς ἀχράντοις κόλποις πάλιν συνήγαγε τῆς μητρός· διδοὺς ἐκείνῃ μὲν χαίρειν ἐπὶ τῇ συναγωγῇ τῶν τέκνων, ἑαυτῷ δὲ τὴν ἐξ ἑνὸς στόματος καὶ μιᾶς καρδίας προσάγεσθαι τῆς δόξης ἀναφορὰν, πᾶσι δὲ τοῖς, ὅσοι μὴ πρὸς τὴν ταραχώδη τοῦ δαίμονος προαίρεσιν ἀποκλίνουσιν ἀλλὰ τοῦ τῆς εἰρήνης αἰτίου τὸ παράγγελμα τιμῶσι, τὴν εὐχαριστίαν προσάγειν. ἀλλ ̓ ἐπὶ μὲν τῶν ἄνω χρόνων ἐγένοντο σκανδάλων ἀφορμαὶ, ὁποῖαι δὴ καὶ γεγόνασι, καὶ πρὸς τὴν ἑκάστοτε κίνησιν τοῦ κακοῦ τοῖς σοφοῖς τῶν ἐκκλησιῶν οἰκονόμοις ἡ πρόσφορος ἐξεύρηται θεραπεία· νῦν δὲ ὅτε συμβέβηκε τεταράχθαι τὴν ἐκκλησίαν ἐξ ἀφορμῆς γαμικῆς ἐν τῷ μὴ τυγχάνειν τὸν γάμον ἐλεύθερον μέμψεως, πρὸς τὴν ἐκείνου κώλυσιν ἡ τῆς ἐκκλησίας ἱερὰ κρίσις φέρει τὴν γνώμην, καὶ τοῦ μὴ προέρχεσθαι τοῦτον ἔτι χώραν εὑρίσκειν. οὕτω γὰρ καὶ νῦν καὶ μετέπειτα τῶν κατεχόντων σκανδάλων ἀπηλλάχθαι περιγενήσεται τοῖς, ὅσοι μὴ τὸ φιλόνεικον καὶ τὴν ἔριν ἀντὶ τῆς εἰρήνης ἠγάπησαν τοῦ χριστοῦ. τῆς γὰρ προφάσεως ἐκποδὼν γεγενημένης, ἀφ ̓ ἧς ἐξέφυ τὰ σκάνδαλα, τοῦ εἰρηνεύειν τοῖς ἀγαπῶσιν εἰρήνην οὐδεμία ἐστὶν ἡ κωλύουσα πρόφασις. καὶ γὰρ ἐν παντὶ πράγματι οὕτως ἔχει· τῆς σφαλερᾶς αἰτίας τῆς τῶν ἀτόπων γενέσεως ἐκποδὼν καθισταμένης, πρὸς τὴν ἐξ ἀρχῆς εὐταξίαν ἀποκαθίσταται τὰ τέως ἐκεῖθεν λαβόντα τὸ πονηρῶς διακεῖσθαι· οὕτω καὶ σώματι νόσου προσγενομένης, τοῦ αἰτίου ταύτης ἀναχωρήσαντος, τὸ ὑγιαίνειν ἐπανέρχεται, καὶ θαλάσσῃ ἐξ ἀνέμων βιαιότητος ταραττομένῃ, τῆς καταιγίδος πεπαυμένης, ἡ γαληνιῶσα κατάστασις ἐπανήκει. διὰ τοῦτο κοινῇ συναθροισθέντες ἀρχιερεῖς τε καὶ ἱερεῖς, ὅσοι μὴ ἑαυτοῖς (ἐῶ γὰρ εἰπεῖν ἄλλοις) ἀρέσκειν ἠγάπησαν, ἀλλὰ τῆς ἐκκλησίας τὴν εἰρήνην τοῦ στασιάζειν προετίμησαν, συνείδομεν, ἐπείπερ ἐκ τῶν γαμικῶν ἀφορμῶν τὰ σκάνδαλα τὴν γένεσιν ἔλαβε, ταῦτα διανακαθάραι, καὶ διασφαλίσασθαι τοῦ μηδαμῶς ἔτι διὰ τῆς αὐτῶν εἰς τὸν βίον προόδου μήτε τὴν ἐκκλησίαν ταράττειν, μήτε τὴν ζωὴν τῶν οὕτω ζῆν ἑλομένων κατάκριτον καὶ κατεγνωσμένην ποιεῖν. α ́. Καὶ λοιπὸν ἀποφαινόμεθα κοινῇ γνώμῃ καὶ κρίσει, ἀπόγε τοῦ παρόντος ἔτους, ὅ ἐστιν ἑξακισχιλιοστὸν τετρακοσιοστὸν εἰκοστὸν ὄγδοον ἐπινεμήσεως ὀγδόης, τέταρτον γάμον μηδενὶ τολμᾶσθαι, ἀλλ ̓ εἶναι ἀπόβλητον παντελῶς· καὶ τὸν, εἴ τις ἐπὶ τοιοῦτο ἐλθεῖν συνοικέσιον προθυμηθείη, πάσης ἀπεστερημένον εἶναι συνάξεως ἐκκλησιαστικῆς καὶ αὐτῆς τῆς πρὸς τὸν ἅγιον ναὸν εἰσόδου ἀλλότριον, μέχρις ἂν ἐπιμένοι" τῷ συνοικεσίῳ. τοῦτο γὰρ καὶ τοῖς πρὸ ἡμῶν ἁγίοις ἔδοξε πατράσι, καὶ ἡμεῖς δὲ τὴν γνώμην ἐκδηλοτέραν" ποιοῦντες, ὡς ἀλλότριον αὐτὸν τῆς χριστιανικῆς πολιτείας ἀποκηρύττομεν ἀλλ ̓ οὕτω μὲν περὶ τοῦ τετάρτου γάμου. β ́. Ἵνα δὲ καὶ τὰ τῶν ἄλλων γάμων εὐσχημονέστερον τυπωθῇ καὶ τοῦ τῶν χριστιανῶν βίου μὴ ἀνάξιον ἔχῃ τὴν προσαγωγὴν, καὶ περὶ τοῦ τρίτου ὁρίζομεν γάμου, ὥστε μὴ ἁπλῶς μηδὲ ὡς ἔτυχεν ἐπιτελεῖσθαι αὐτόν. καὶ γὰρ συγκεχώρηται μὲν ὡς φύ πασμα τοῖς πατράσιν, οὔπω τότε καθὼς νῦν γινομένου τοῦ πράγματος ἀπηρυθριασμένως οὐδ ̓ εἰς πλάτος ἐξηπλωμένου, ἀλλ ̓ ὥσπερ εἴ τις ἐν οἴκῳ παραπεπτωκὸς ἐν γωνίᾳ παρίδῃ πολλάκις κείμενον ῥύπασμα· νῦν δὲ ὅτε χώραν ἔλαβε παῤῥησίας καὶ ὡς οὐδὲν ἔχων εἰς ἀσχημοσύνην οὐδὲ ῥυπαίνων λογίζεται ἐκ τοῦ προβῆναι εἰς πληθυσμὸν, καλῶς ἔδοξεν ἀνακαθαίρειν αὐτὸν, ὥσπερ καὶ αἶσχος οὐκ ἐν γωνίᾳ παρεῤῥιμμένον ἀλλ ̓ ἐξηπλωμένον ἐπὶ τῆς οἰκίας οὐδαμῶς ἐῶμεν, ἀλλὰ καθαί ρομεν καὶ τὸ ἐκ τούτου ἀηδὲς ἀποβάλλομεν. καὶ τῇ ἀνθρω πίνῃ τοίνυν συνυπείκοντες ἀσθενείᾳ, καὶ τῆς πρεπούσης εὐσχημοσύνης φροντίδα ποιούμενοι τῇ χριστιανῶν ζωῇ, τοῦτο ἐπὶ τῶν τριγάμων παραφυλάττεσθαι διορίζομεν, ὥστε εἴ τις πρὸς τεσσαρακοστὴν ἔτος ἀναβεβηκὼς, καὶ μήτε τὴν φύσιν αἰ δούμενος μήτε τῆς ὀφειλομένης χριστιανοῖς εὐκόσμου ζωῆς φροντίδα ποιούμενος, ἀλλὰ μόνης τῆς ἐμπαθοῦς ἐπιθυμίας γινόμενος, πρὸς τρίτον ἑαυτὸν ἐπιῤῥίπτοι γάμον, τοῦτον μετὰ πάσης ἀκριβείας καὶ παρατηρήσεως μέχρι πενταετίας ἀμέτοχον εἶναι τῆς τοῦ ἁγιασμοῦ μεταλήψεως, καὶ μηδαμῶς ἐπ ̓ αὐτῷ συντέμνεσθαι τὸν χρόνον. ὃς γὰρ μετὰ τὸ τεσσαρακοστὸν ἔτος τὸ ῥύπασμα ἐν τῇ τοῦ χριστοῦ ἐκκλησίᾳ εἶναι καὶ λέγεσθαι ἠγάπησε, τίνα παρέξει πληροφορίαν τῆς περὶ τὸν βίον αὐτοῦ σπουδῆς, δι ̓ ἣν ὁ χρόνος τῆς μεταλήψεως τῶν ἁγιασμάτων αὐτῷ συντμηθήσεται; ἀλλὰ γὰρ καὶ μετὰ τὸ ἀξιωθῆναι τῆς ἀχράντου μεταλήψεως οὐκ ἔσται συγκεχωρημένον αὐτῷ ἐν ἄλλῳ καιρῷ τῇ μεταλήψει προσιέναι, ἢ ἐν μόνῃ τῇ” σωτηρίῳ τοῦ χριστοῦ καὶ θεοῦ ἡμῶν ἀναστάσει, διὰ τὴν ἐκ τῆς προηγουμένης ἐγκρατείας τῶν νηστειῶν ὅσον δυνατὸν ἀνακάθαρσιν. ταῦτα δὲ φαμὲν, ὅταν μὴ τέκνα παρῇ ἐκ τῶν προτέρων γάμων τοῖς ἤδη μετὰ τὸ τεσσαρακοστὸν ἔτος τρίτην ἄγεσθαι προῄρημένοις γυναῖκα. ἐπεὶ ἐὰν τέκνα παρῇ, ἀσυγχώρητος αὐτοῖς ἡ τριγαμία. λίαν γάρ ἐστιν ἄδικον, τὸν μὲν χαρίζεσθαι τῇ ἐξώρῳ ἐπιθυμίᾳ, τοῖς δὲ παισὶ τῶν προτέρων γάμων μὴ προνοεῖσθαι τὸ ἀσφαλὲς καὶ τὸ ἄλυπον καὶ ἀτάραχον καὶ ὅσα οἶδε τὸ ἀνθρώπινον καταλαμβάνειν ἐκ τῆς πολυσπόρου τεκνώσεως. καὶ εἴ τις δὲ τριακοντούτης ὢν καὶ τέκνα ἔχων ἐκ τῶν προλαβόντων γάμων τρίτη συνάπτοιτο γυναικὶ, καὶ οὗτος δὲ ἀσυγχώρη τος μέχρι τετάρτου ἔτους καὶ τῆς κοινωνίας τῶν ἁγιασμάτων ἀμέτοχος ἔστω”· διότι δῆλός ἐστιν ἐξ οὐδενὸς ἑτέρου, ἀλλ ̓ ἢ ὑπὸ ἀκρασίας κινούμενος καὶ τοῦ δοῦλος εἶναι σαρκικῆς ἐπιθυμίας ἐπὶ τὸν τοιοῦτον γάμον ἐλθεῖν. καὶ μετὰ τὸ τυχεῖν δὲ τῆς μεταλήψεως τῶν μυστηρίων, τρὶς τοῦ ἐνιαυτοῦ μόνον ἀξιωθήσεται τῆς ἀπολαύσεως· ἅπαξ μὲν ἐν τῇ σωτηρίᾳ τοῦ χρι στοῦ καὶ Θεοῦ ἡμῶν ἀναστάσει, δεύτερον δὲ ἐν τῇ κοιμήσει τῆς ἀχράντου δεσποίνης ἡμῶν Θεοτόκου, καὶ τρίτον ἐν τῇ γενεθλίῳ ἡμέρᾳ χριστοῦ τοῦ Θεοῦ ἡμῶν, διὰ τὸ καὶ ἐν ταύταις προηγεῖσθαι νηστείαν καὶ τὸ ἐκ ταύτης ὄφελος. εἰ δὲ παῖδες μὴ περίεισιν, ἐπειδὴ τὸ τεκνογονίας ἐπιθυμεῖν οὐκ ἀσύγγνωστον, τὸ τηνικαῦτα συγγνώμης ἀξιωθήσεται ὁ τοιοῦτος γάμος, καὶ μόνῳ τῷ ἐξ ἀρχῆς καὶ μέχρι τοῦ νῦν κρατήσαντι ἐπιτιμίῳ θεραπευ θήσεται. ταῦτα μὲν καὶ περὶ τοῦ τρίτου γάμου. γ. Οὐ μὴν οὐδὲ τὸν δεύτερον, οὐδὲ τὸν πρῶτον ἐκτὸς ἀσφα λείας ἐῶμεν, ἀλλὰ κἀκείνους ορίζομεν οὕτω συνίστασθαι, ὥστε μηδεμίαν ἔχειν πονηρὰν αἰτίαν, ἢ ἐξ ἁρπαγῆς ἢ ἐκ προηγησαμένης λαθραίας φθορᾶς, ἀλλὰ νομίμως καὶ καθαρεύοντας τῶν τοιούτων μολυσμάτων καὶ πορνικῆς ἀκαθαρσίας. εἴ τις οὖν τῶν εἰρημένων καταφρονήσας τύπων πρὸς γαμικὴν ὁμιλίαν πρώτην ἢ καὶ δευτέραν συνέλθοι, τοῦτον ἡ τοῦ χριστοῦ ἐκκλησία, ἡ καθαρὰ καὶ μηδένα σπῖλον ἔχουσα ἢ ῥυτίδα, τοῖς σωτηρίοις ὑποβάλλουσα ἐτασμοῖς οὐ πρὶν εἰς μετάληψιν τῶν θείων παραδέξεται μυστηρίων, ἢ τὸν ὡρισμένον ἐπὶ τῇ πορνείᾳ χρόνον ἀκριβῶς αὐτὸν ἐκπληρῶσαι (εἰ μὴ ἄρα ἡ τοῦ βίου ἀναγκαία κατεπείγοι ἀναχώρησις), τουτέστι μέχρις ἂν τὸ ἑβδομον ἐκπλη ρωθῇ ἔτος. ὁ δὲ τολμῶν ἱερεὺς παρὰ τὸν διατετυπωμένον ὅρον μεταλήψεως θείας τινὰ τούτων ἀξιῶσαι, περὶ τὸν ἴδιον κινδυνεύσει βαθμόν· δηλονότι τοῦ ἀξιωθέντος παρὰ τὸν ὡρι σμένον τύπον τῆς θείας κοινωνίας πάλιν εἰς τὸ ἀκοινώνητον περιισταμένου μέχρι τῆς συμπληρώσεως τοῦ ἑβδόμου ἔτους. Ταῦτα μὲν, ὡς δεδήλωται, ὑπὸ τῶν πάλαι βασιλευσάντων ἐπράχθησαν. νῦν δὲ τῇ τοῦ πατρὸς καὶ υἱοῦ καὶ τοῦ ἁγίου πνεύματος εὐδοκίᾳ καὶ χάριτι καὶ ταῖς τῆς πανάγνου καὶ θεομήτορος καὶ τοῦ μεγάλου αρχιστρατήγου πρεσβείαις δι τοὺς ἤδη πρὸ ἐνενήκοντα χρόνων ἕνεκεν τῆς προδηλωθείσης αἰτίας καὶ ἀφορμῆς ἀποῤῥαγέντας ἱερεῖς καὶ μονάζοντας ἡ παγγάληνος βασιλεία τῶν θεοστεφῶν βασιλέων ἡμῶν, βασιλείου καὶ κωνσταν τίνου, συνῆψέ τε καὶ συνήνωσε, καὶ μίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν εἰργάσατο. ὅθεν χρεὼν ἀνακηρύττεσθαί τε καὶ μεγαλύνεσθαι τοὺς τὸ τοιοῦτον θεοφιλὲς καὶ ἀξιόλογον ἔργον πεπληρωκότας.

The Tome of Union, or Exposition of the Union of the Church Accomplished under Constantine and Romanus; the Former Reigning as Emperor, the Latter then Distinguished by the Dignity of Emperor-Father. Our Lord Jesus Christ and God left to His disciples and apostles, and to all those who have become worthy of His inheritance, a special legacy: peace. He bestowed this as a mark of kinship with Him, so that, bound by the bond of peace, they might not disrupt the unity of the Spirit. He Himself first demonstrated to us by His own example His commitment to peace, descending from the heights above all to our lowly state, taking on flesh and blood like ours, in order to unite those divided from one another. Subsequently, He bequeathed this inheritance to those trained in His teachings: to live in peace with one another and, beyond that, to lead others who are in conflict toward peace with each other. However, despite the nature of this matter, from the beginning until now, the rebellious malice of the evil one has not ceased to disturb the sacred fullness of the Church, stirring up one pretext after another. Yet Christ, our God, the source and teacher of peace, who declared that the gates of Hades would not prevail against His Church, continually turns the scandals back upon the head of the evil one, preserving the Church’s peace unblemished. It is He, our peace, Christ, God, Father, High Priest, and true Shepherd, who, through His providence and grace, has brought about the union of the sacred children of His immaculate bride, the Church, who had been torn apart from one another. He has reunited them in the pure embrace of their mother, granting her joy in the gathering of her children, offering to Himself the glory rendered from one mouth and one heart, and enabling all those who do not incline toward the tumultuous will of the devil but honor the command of the Author of peace to offer thanksgiving. In earlier times, various occasions for scandal arose, as they did, and for each disturbance caused by evil, the wise stewards of the churches found appropriate remedies. But now, when the Church has been troubled due to a marital issue—namely, a marriage not free from reproach—the sacred judgment of the Church issues its decision to prevent it, ensuring that such a marriage finds no further place. Thus, both now and in the future, those who do not love contention and strife over Christ’s peace will be freed from the scandals that persist. For when the pretext from which scandals arose has been removed, there is no obstacle preventing those who love peace from living in it. Indeed, in every matter, when the harmful cause of wrongdoing is eliminated, things previously disturbed by it are restored to their original order. Just as when a body is afflicted by disease, the removal of its cause restores health, or when a sea is troubled by violent winds, the calming of the storm brings back tranquility—so too here. Therefore, the bishops and priests gathered together, those who have not loved pleasing themselves (let alone others) but have preferred the peace of the Church over strife, have recognized that since scandals arose from marital issues, these must be thoroughly addressed and safeguarded. This ensures that such matters no longer disturb the Church through their progression in life, nor render the lives of those who choose to live thus condemned and reprehensible. 1. Hence, we declare with common judgment and decision that, from the present year, which is the 6428th year, eighth indiction, a fourth marriage shall not be dared by anyone but shall be entirely rejected. Anyone who ventures to enter such a union shall be deprived of all ecclesiastical communion and even barred from entering the holy church until they desist from that union. This was also the judgment of the holy fathers before us, and we, making their decision clearer, declare such a person alien to Christian fellowship. Thus, regarding the fourth marriage. 2. To ensure that other marriages are conducted with greater decorum and are not unworthy of Christian life, we also decree concerning the third marriage that it should not be performed casually or haphazardly. For, although it was permitted by the fathers as a concession, it was not then practiced as shamelessly as it is now, nor had it spread widely. It was as if someone in a household overlooked a small piece of filth lying in a corner. But now, when it has gained boldness and is no longer considered shameful or defiling due to its prevalence, it has seemed good to purify it, just as we do not allow a disgrace spread across a house to remain but clean it and cast out its offense. Thus, accommodating human weakness and ensuring the fitting decorum of Christian life, we decree that for those entering a third marriage, if someone over forty years of age, neither respecting nature nor caring for the orderly life owed to Christians but driven solely by passionate desire, enters a third marriage, they shall, with all precision and observance, be excluded from partaking in the holy sacraments for five years, and this period shall not be shortened. For one who, after the age of forty, chooses to bring such defilement into Christ’s Church—what assurance can they provide of their commitment to a virtuous life that would justify shortening the time of exclusion from the sacraments? Even after being deemed worthy of receiving the immaculate communion, they shall not be permitted to partake at other times except during the saving Resurrection of Christ our God, due to the purification gained through the preceding fasts. This applies when there are no children from previous marriages for those entering a third marriage after forty. If there are children, a third marriage is unforgivable. For it is utterly unjust to indulge in reckless desire while failing to provide security, peace, and care for the children of previous marriages, as human nature understands the burdens of excessive procreation. If someone, being thirty years old and having children from previous marriages, enters a third marriage, they too shall be unforgivable and excluded from communion in the sacraments for four years, as it is clear they are driven not by any other motive but by lack of self-control and enslavement to carnal desire. After receiving the mysteries, they shall be permitted to partake only three times a year: at the saving Resurrection of Christ our God, at the Dormition of our immaculate Lady Theotokos, and at the Nativity of Christ our God, due to the benefit of the preceding fasts. However, if there are no children, since the desire for procreation is not unforgivable, such a marriage shall be deemed worthy of leniency and treated only with the penance established from the beginning until now. Thus, regarding the third marriage. 3. Nor do we leave the second or first marriage without safeguards, but we decree that they too must be conducted in a manner free from any evil cause, such as abduction or prior illicit corruption, but lawfully and free from such defilements and fornication. If anyone, disregarding these principles, enters a first or second marriage, the Church of Christ, which is pure and without spot or wrinkle, subjects them to its saving scrutiny and will not admit them to partake in the divine mysteries until they have precisely fulfilled the time prescribed for fornication (unless urgent necessity of life’s departure compels otherwise), that is, until the seventh year is completed. Any priest who dares to grant communion to such a person contrary to the established rule risks their own rank, as the one who received communion contrary to the prescribed rule will be returned to a state of non-communion until the seventh year is fulfilled. These things, as described, were accomplished under the emperors of old. But now, by the good pleasure and grace of the Father, Son, and Holy Spirit, and through the intercessions of the all-pure Theotokos and the great Archangel, the most splendid reign of our God-crowned emperors, Basil and Constantine, has united and reconciled the priests and monastics who, for ninety years, were separated due to the aforementioned cause and occasion, and has established one Catholic and Apostolic Church. Therefore, it is fitting to proclaim and magnify those who have accomplished such a God-pleasing and noteworthy work.

Acclamations and Anathemas

Ἐπιφωνήσεις συνοδικαί. Πολλὰ τὰ ἔτη τῶν βασιλέων. βασιλείου καὶ κωνσταντίνου τῶν ὀρθοδόξων ἡμῶν βασιλέων πολλὰ τὰ ἔτη. τῆς εὐσεβεστάτης αὐγούστης Θεοφανοῦς πολλὰ τὰ ἔτη. νικολάου τοῦ ἁγιωτάτου καὶ οἰκουμενικοῦ πατριάρχου πολλὰ τὰ ἔτη. βασιλείου καὶ κωνσταντίνου, λέοντος καὶ ἀλεξάνδρου, κωνσταντίνου καὶ ῥωμανού, χριστοφόρου, ῥωμανοῦ, νικηφόρου καὶ ἰωάννου, τῶν τὴν οὐράνιον βασιλείαν τῆς ἐπιγείου αλλαξαμένων, αἰωνία ἡ μνήμη. εὐδοκίας καὶ θεοφανους, Θεοδώρας καὶ ἑλένης, τῶν εὐσεβεστάτων αὐγούστων, αἰωνία ἡ μνήμη. γερμανοῦ, ταρασίου, νικηφόρου καὶ μεθοδίου, τῶν ἀοιδίμων καὶ μακαρίων πατριαρχῶν, αἰωνία ἡ μνήμη. ἰγνατίου, φωτίου, στεφάνου καὶ ἀντωνίου, νικολάου καὶ εὐθυμίου, στεφάνου, τρύφωνος, Θεοφυλάκτου, πολυεύκτου καὶ ἀντωνίου, τῶν ὀρθοδόξων πατριαρχῶν, αἰωνία ἡ μνήμη. ἅπαντα τὰ κατὰ τῶν ἁγίων πατριαρχῶν, γερμανοῦ, ταρασίου, νικηφόρου καὶ μεθοδίου, γραφέντα ἢ λαληθέντα, ἀνάθεμα. ἅπαντα τὰ παρὰ τὴν ἐκκλησιαστικὴν παράδοσιν καὶ τὴν διδασκαλίαν καὶ ὑποτύπωσιν τῶν ἁγίων καὶ ἀοιδίμων πατέρων καινοτομηθέντα καὶ πραχθέντα ἢ μετὰ τοῦτο πραχθησόμενα, ἀνάθεμα. τοῖς συκοφαντοῦσι τὴν ἁγίαν ἐκκλησίαν, ὅτι τετραγαμίαν ἐδέξατο χάριν τῆς εὐδοκία Θεοῦ γεγενημένης οἰκονομίας καὶ τῆς προσλήψεως καὶ ἑνώσεως τῶν ἀδελφῶν ἡμῶν, οὓς ἡ τῶν προλαβόντων σκανδάλων αἰτία ἐχωρίζετο, ἀνάθεμα. τοῖς τολμῶσι λέγειν, ὅτι ἡ ἐκκλησία τὸ καθαρὸν καὶ ἄχραντον οὐ σώζει τῆς ἁγι στείας αὐτῆς, ἀλλὰ μολυσμόν τινα προσετρίψατο διὰ τὴν χάριτι θεοῦ γενομένην σύναψιν τῶν τέκνων, οὓς διεμέρισε μὲν τὸ ἤδη προγεγονὸς σκάνδαλον, συνῆψε δὲ ἡ τούτου παρὰ πάντων ὁμοῦ ἀθέτησις καὶ ἀποκήρυξις, ἀνάθεμα, τοῖς ἐν καταφρονήσει τιθεμένοις τοὺς ἱεροὺς καὶ θείους κανόνας τῶν ἱερῶναι πατέρων ἡμῶν, οἳ καὶ τὴν ἁγίαν ἐκκλησίαν ὑπερείδουσι καὶ ὅλην τὴν χρι στιανικὴν πολιτείαν κοσμοῦντες πρὸς θείαν ὁδηγοῦσιν εὐλάβειαν, ἀνάθεμα. Τούτων οὕτω διωρισμένων πρὸς ἀσφάλειαν τῆς ἁγίας ἐκκλησίας τοῦ ἀμέτοχον εἶναι τὸ εὐσεβὲς τῶν χριστιανῶν πλήρωμα τῶν ἐξ ἀθεμίτων γάμων ῥύπων, δεόμεθα τῆς σῆς ἀγαθότητος, χριστὲ ὁ Θεὸς ἡμῶν, ἔτι καὶ διὰ παντὸς πᾶν σκάνδαλον, πᾶσαν διαμερισμοῦ αἰτίαν τῆς σῆς ἐξελαύνειν ἐκκλη σίας καὶ συντηρεῖν αὐτῇ τὴν εἰρηναίαν κατάστασιν, πρεσβείαις τῆς δεσποίνης ἡμῶν καὶ ἀχράντου σου μητρὸς, τῶν πανιέρων σου μαθητῶν καὶ ἀποστόλων, δὲ ὧν ἐν πάσῃ τῇ οἰκουμένῃ τὴν σὴν κατεφύτευσας εἰρήνην, καὶ πάντων οἷς ἐξ αἰῶνος εὐαρεστούμενος ὤφθης ἁγίοις. αμήν.

Synodical Acclamations. Many years to the emperors. Many years to Basil and Constantine, our orthodox emperors. Many years to the most pious Augusta Theophano. Many years to Nicholas, the most holy and ecumenical patriarch. Eternal memory to Basil and Constantine, Leo and Alexander, Constantine and Romanos, Christopher, Romanos, Nikephoros, and John, who exchanged the earthly kingdom for the heavenly one. Eternal memory to Eudokia and Theophano, Theodora and Helena, the most pious Augustae. Eternal memory to Germanos, Tarasios, Nikephoros, and Methodios, the renowned and blessed patriarchs. Eternal memory to Ignatios, Photios, Stephen, Anthony, Nicholas, Euthymios, Stephen, Tryphon, Theophylaktos, Polyeuktos, and Anthony, the orthodox patriarchs. Anathema to all that was written or spoken against the holy patriarchs Germanos, Tarasios, Nikephoros, and Methodios. Anathema to all that was innovated or done, or will be done hereafter, contrary to ecclesiastical tradition and the teaching and example of the holy and renowned fathers. Anathema to those who slander the holy church, claiming it accepted tetragamy for the sake of the divine economy and the reconciliation and union of our brethren, whom the scandal of earlier events had separated. Anathema to those who dare to say that the church does not preserve its pure and immaculate sanctity, but has contracted some defilement through the union of the children, accomplished by the grace of God, whom the prior scandal had divided, but the universal rejection and condemnation of this scandal has united. Anathema to those who despise the sacred and divine canons of our holy fathers, which uphold the holy church, adorn the entire Christian polity, and guide it to divine reverence. With these things thus determined for the security of the holy church, so that the pious multitude of Christians may be free from the defilements of unlawful marriages, we beseech your goodness, O Christ our God, now and always to remove every scandal and cause of division from your church, and to preserve its peaceful state, through the intercessions of our Lady, your immaculate Mother, your most holy disciples and apostles, through whom you established your peace throughout the world, and all the saints who from the beginning have been pleasing to you. Amen.