Προ αιώνων μεν εκ του Πατρός γεννηθέντα κατά την θεότητα. Έπ' εσχάτων δε των ήμερων τον Αυτόν δι 'ημάς και δια την ήμετέραν σωτηριαν εκ Μαρίας της Παρθένου της Θεοτόκου κατά την ανθρωπότητα.

Прежде веков рожденным из Отца по Божеству, а в последние дни Его же Самого для нас и для нашего спасения (рожденного) по человечеству из Марии Девы Богородицы.

Εva και τον Αυτόν Χριστόν, Υίον, Kopιoν, Μονογενή εν δύο φύσεσιν άσυγχύτως, άτρέπτως, αδιαιρέτως, άχωρίστως γνωριζομενον.

Одного и Того же Христа, Сына, Господа Единородного, познаваемым в двух природах [39] неслитно, непревращенно, неразделимо, неразлучимо.

Ουδαμου της των φύσεων διαφοράς άνηρημένης δια την ένωσιν, σωζόμενης, δε μάλλον της ιδιότητος έκατέρας φύσεως και εις εν πρόσωπον και μίαν ύποστασιν συντρεχούσης.

(При этом) разница природ не исчезает через соединение, а еще более сохраняется особенность каждой природы, сходящейся в одно Лицо и в одну Ипостась.

Ουκ εις δύο πρόσωπα μεριζομενον ή διαιρούμενον, αλλ' Ενα και τον Αυτόν, Υίόν και Μονογενή, θεόν Λογον, Κύριον Ι. Χριστον.

(Учим исповедовать) не рассекаемым или различаемым на два лица, но Одним и Тем же Сыном и Единородным, Богом-Словом, Господом Иисусом Христом.

Καθαπερ άνωθεν οι προφήται περί Αυτού και Αυτός ημάς ό Κύριος Ι. Χριστός έξεπαίδευσε και το των πατέρων ήμΐν παραδέδωκε σύμβαλον.

Как изначала о Нем (изрекли) пророки и наставил нас Сам Господь Иисус Христос и как предал нам символ отцов наших.

Возражений не раздалось. Возражать было трудно, не обнаружив себя прямо монофизитом. Благоразумные встретили формулу радостным возгласом: «Это вера отцов! Мы все так мудрствуем! Пусть митрополиты сейчас же подпишут ее, и конец!»

Но сенаторы-председатели со счастливой уверенностью в достигнутом окончательном успехе объявили, что подписи откладываются до ближайшего торжественного заседания в присутствии императорской четы.

Immediately, on October 25, a ceremonial meeting was held for the solemn proclamation of the finally achieved definition of faith. The imperial couple appeared, Marcian and Pulcheria. As befits a Roman emperor, Marcian made a speech in the official Latin language; only then was it read by the translator into Greek. 355 bishops and their deputies gave their signatures. The number of signatories was about 150 people less than the number of those gathered at the council. Obviously, the deaf opposition to the new course for many ordinary provincials tempted them to flee under various pretexts from responsibility, and the government, not without a sense of relief, sent them home to the state expense, thus purifying the atmosphere of the cathedral.

The minutes of the meeting, apparently, bring together the exclamations of the previous and this meeting: "We all believe so! We all agree! We signed everything unanimously. This is the faith of the fathers, the Apostles, the Orthodox! Glory to Marcian, the new Constantine, the new Paul, the new David! You are the world of the world! You have affirmed the Orthodox faith! Many years to the Empress! Thou art the lamp of the Orthodox faith! Peace reigns everywhere with you! Marcian is the new Constantine, Pulcheria is the new Helen!"

In conclusion, according to established custom, the useless prohibition to draw up any new definition of faith other than this one was ascribed. In this hopeless attempt to stop the historical movement of church life, there was obviously a modest tactical goal – simply an authoritative shout from above at the too rampant element of theological litigation and leader's adventurism.

On the clergy and laity who did not submit to the conciliar oros, punishments were imposed, depending on the degree of guilt: suspension, defrocking, excommunication from the church, with all the consequences.

* * *

The culmination of the conciliar efforts was the birth and establishment of the above-mentioned oros. And the culminating point within the most extensive oros is its negative dialects: ασυγχυτως, ατρεπτως, αδιαιρετως, αχωριστως — unmerged, untransformed, inseparable — inseparably excluding the access of heretical tendencies into it. The psychology and logic of heresies are characterized by the hypertrophy of rationalistic arrogance, which deceives both the inventor of the heresy himself and the disciples who are carried away by him with a new explanation of the mystery of revelation, which seems to be a simplification, but in fact leads to the abolition and destruction of the dogma. Like all dogmas, the dogma of the God-Man is a mystery that surpasses our "arithmetical" reason. But this mystery is a Divinely revealed and God-given fact, i.e. an immutable, irrevocable truth. This is truly c'est à prendre ou à laisser (to admit or reject). When our little reason, the ratio, which comprehends neither the mystery of the world's existence nor the mystery of our own self, imagines that it has somehow comprehended them, and then boldly bursts into the mystery of the dogma, breaks the facets of its crystalline outline, its definition, it commits barbarous violence against the mystery, "goes mad" and in mad ecstasy cries out: "Eureka!" There is prophetic rapture from the Holy Spirit, and there is false grace from the "spirit of flattery." One must have the gift of discerning spirits, whether they are from God. (1 Cor. 12:10). The poor clever Apollinaris of Laodicea, having composed his "Apollinarian" heresy, which simplified (i.e., destroyed) the mystery of the God-Man, in "falsely grace-filled" ecstasy ascribed to the text of his interpretations a most sincere self-outpouring: "Oh, the new faith! In order not to slip into this alluring abyss of false reason and not to fly in seductive rapture on the wings of demons (Matt. 4:6), the Council of Chalcedon erected in the Christological oros what seemed to be simple partitions, a barrier that would prevent falling into the abyss of heresies. The barrier is very thin, barely noticeable, lacy, consisting of only four negatives. But Platonic and Neoplatonic philosophy had well trained the heads of the members of the commission epistemologically. They knew that this is the only way for man to reason about the absolute and incomprehensible. And the past experience confirmed this seemingly simple school directive. The commission inscribed: (1) "Unmerged" ("άσυγχύτως"), for the extreme Monophysites poured the water of the flesh into the fire of the divinity, and it evaporated, disappeared, or, like grass, burned, and only the fiery element of the divine nature, i.e., "one nature," remained. 2) "Untransformed" ("άτρέπτως"), because for the more cunning, supposedly moderate Monophysites, humanity, by transforming its being, lost its reality, became only an apparent shell. (3) "Inseparable" ("αδιαιρέτως"), while among the Nestorians the two natures are placed side by side only in an illusory union. 4) "Inseparable" ("άχωρίστως"), and for the Marcellians, on the day of the last judgment, the God-Man will excommunicate from Himself, throw into nothing the human nature that has served Him.