Council of Constantinople I

Canon 1 makes the Nicene faith itself a fixed and irreformable standard and anathematizes named heresies by conciliar act. The creed's own appeals to Scripture — "rose again according to the Scriptures," the Spirit "who spoke by the prophets" — sit inside a document whose binding force is conciliar.

"The Faith of the Three Hundred and Eighteen Fathers assembled at Nice in Bithynia shall not be set aside."Canon 1

Where 325 had a bare clause, 381 gives the Spirit a full article: "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." That completes the Trinitarian confession without ever calling the Spirit God outright — the same reserve Basil practised. Canon 1 anathematizes the Pneumatomachi and Apollinarians by name.

WORTH CORRECTINGThere is no filioque. The text reads "who proceeds from the Father," full stop — the Western addition comes centuries later.

"the Lord and Giver-of-Life, who proceeds from the Father"Creed

The creed of 381 expands Nicaea on the Spirit, the church and the age to come; it says nothing about what the fall did to human nature. The canons are occupied with named heresies, jurisdiction and the reception of converts. The question this locus asks is nowhere addressed — searched and not located rather than unaskable, since Tertullian had been arguing for transmitted sin since around 210 and Latin theology had not stopped. This council's subject is the Spirit's deity, and it stays on it.

WORTH CORRECTINGConstantinople does confess "one baptism for the remission of sins," which presupposes something needing remission. That is a premise, not an account of the fall, and this map does not enter a council as a witness on a question it did not take up.

We acknowledge one Baptism for the remission of sins.The Constantinopolitan Creed (381) — the nearest the creed comes to the fall, and it is a premise rather than an account

Neither the creed nor the canons treat God's choosing of the saved. The council's doctrinal work is pneumatological — establishing the Spirit's deity against the Pneumatomachi — and its canons are jurisdictional. The conditional-versus-unconditional frame this locus uses is a fifth-century Western construction and is nowhere in view. The third kind of blank.

And [we believe] in one, holy, Catholic and Apostolic Church.The Constantinopolitan Creed (381) — the creed's ecclesiology is corporate throughout and never turns to who is chosen

The creed makes baptism singular and remissive — "one Baptism for the remission of sins" — placing it in the article on the church alongside the resurrection hope. The canons work this out pastorally: Arians, Macedonians and Novatians are received by written renunciation and chrismation without rebaptism, while Eunomians, Montanists and Sabellians are received as heathen and baptized.

WORTH CORRECTINGAs with Nicaea, infants are nowhere in view. The regenerative and unrepeatable character is explicit; the paedo dimension is not.

"We acknowledge one Baptism for the remission of sins."Creed