Chapter 2: Anathemas VIII–XIV
Section 8. VIII. If anyone uses the expression 'of two natures' confessing that a union was made of the Godhead and of the humanity, or the expression 'the one nature made flesh of God the Word,' and shall not so understand those expressions as the holy Fathers have taught, to wit: that from the divine and human natures a union was made according to subsistence, and that one Christ was formed; but from these expressions shall try to introduce one nature or substance of the Godhead and manhood of Christ: let him be anathema. For in teaching that the only-begotten Word was united according to subsistence we do not mean to say that there was made a mutual confusion of natures, but rather each of the two remained what it was, and we understand that the Word was united to the flesh.
Section 9. IX. If anyone shall take the expression 'Christ ought to be worshipped in his two natures' in the sense that he wishes to introduce thus two adorations, the one in special relation to God the Word and the other as pertaining to man; or if anyone shall try to get rid of the flesh, or shall confuse the divine and human natures, asserting that there is but one nature or essence of them that are united, and so shall worship Christ, and shall not venerate, by one adoration, God the Word made man together with his flesh, as the Holy Church has from the beginning taught: let him be anathema.
Section 10. X. If anyone does not confess that our Lord Jesus Christ who was crucified in the flesh is true God and the Lord of Glory and one of the Holy Trinity: let him be anathema.
Section 11. XI. If anyone does not anathematize Arius, Eunomius, Macedonius, Apollinaris, Nestorius, Eutyches, and Origen, as well as their impious writings, as also all other heretics already condemned and anathematized by the Holy Catholic and Apostolic Church, and by the aforesaid four Holy Synods, and also all those who have held and hold or who in their impiety persist in holding to the end the same opinion as those heretics just mentioned: let him be anathema.
Section 12. XII. If anyone defends the impious Theodore of Mopsuestia, who has said that the Word of God is one person, but that another person is Christ who was troubled by the passions of the soul and the desires of human flesh, was gradually set free from inferior things, and became better by his progress in good works, and could not be faulted in his way of life, and as a mere man was baptized in the name of the Father, Son, and Holy Spirit, and through his baptism received the grace of the Holy Spirit, and came to be deemed worthy of divine sonship; and that he is venerated, after the manner of an image of the emperor, as one person of God the Word, and that the said Theodore said that the union of God the Word with Christ is like to that which, according to the Apostle, is between a man and his wife, 'the two shall be in one flesh'; and if anyone defends his most impious writings, and does not anathematize him and these writings as well as all who accept or vindicate him, or who say that he expounded the faith correctly, and those who write or have written in favour of him and his impious works: let him be anathema.
Section 13. XIII. If anyone shall defend the impious writings of Theodoret, directed against the true faith and against the first holy Synod of Ephesus and against Saint Cyril and his Twelve Chapters, and all that he wrote in defence of the impious Theodore and Nestorius, and others of the same mind as the aforesaid Theodore and Nestorius, accepting them and their impiety, and on their account calls impious the doctors of the Church who confess the union of God the Word according to subsistence; and if anyone does not anathematize these impious writings and those who have held or do hold sentiments like those contained therein, and all who have written or write against the true faith, or against Saint Cyril and his twelve Chapters, and who die in their impiety: let him be anathema.
Section 14. XIV. If anyone shall defend the letter which Ibas is said to have written to Maris the Persian, which denies that the Word of God incarnate of the Holy God-bearer and ever-virgin Mary became man, but says that a mere man was born of her whom it calls a Temple, as if the Word of God were one person and the man another; which condemns Saint Cyril as a heretic, when he gives the true doctrine of Christians; and accuses Saint Cyril of holding the opinions of the impious Apollinaris; which rebukes the first Synod of Ephesus as having deposed Nestorius without examination; and calls the twelve Chapters of Saint Cyril impious and contrary to the right faith; and defends Theodore and Nestorius and their impious teachings and writings: if anyone, I say, shall defend the said letter and shall not anathematize it and all who defend and justify it, or who say that it or any part of it is correct, and those who write and have written in favour of it or of the impieties contained in it, and who dare to justify it or the impieties contained in it in the name of the Holy Fathers or of the Holy Synod of Chalcedon, and shall persist therein until the end: let him be anathema.