# Second Council of Constantinople

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Ecumenical council held in 553 in response to the Three Chapters controversy

Second Council of Constantinople Fresco in the Ferapontov Monastery, 1502 Date 553 Accepted by Catholic Church Eastern Orthodox Church Old Catholic Church Anglican Churches Lutheran Churches Previous council Council of Chalcedon Next council Third Council of Constantinople Convoked by Emperor Justinian I President Patriarch Eutychius of Constantinople Attendance 152 (including 16 Western Church bishops)[1] Topics Nestorianism, Origenism Documents and statements 14 canons on Christology and against the Three Chapters, 15 canons condemning the teaching of Origen and Evagrius Chronological list of ecumenical councils

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The **Second Council of Constantinople** is the fifth of the [first seven ecumenical councils](/source/First_seven_ecumenical_councils) recognized by both the [Eastern Orthodox Church](/source/Eastern_Orthodox_Church) and the [Catholic Church](/source/Catholic_Church). It is also recognized by the [Old Catholics](/source/Old_Catholic_Church) and others. [Protestant](/source/Protestantism) opinions and recognition of it are varied. Some Protestants, such as [Calvinists](/source/Calvinism), recognize the first four councils,[2] whereas [Lutherans](/source/Lutheranism) and most [Anglo-Catholics](/source/Anglo-Catholicism) accept all seven.[*[citation needed](https://en.wikipedia.org/wiki/Wikipedia:Citation_needed)*] Constantinople II was convoked by the [Byzantine Emperor](/source/Byzantine_Emperor) [Justinian I](/source/Justinian_I) under the presidency of [Patriarch](/source/Ecumenical_Patriarch_of_Constantinople) [Eutychius of Constantinople](/source/Eutychius_of_Constantinople). It was held from 5 May to 2 June 553. Participants were overwhelmingly [Eastern bishops](/source/Eastern_Christianity)—only sixteen [Western bishops](/source/Western_Christianity) were present, including nine from [Illyricum](/source/Praetorian_prefecture_of_Illyricum) and seven from [Africa](/source/Africa_(Roman_province)), but none from Italy—out of the 152 total.[1][3]

The main work of the council was to confirm the condemnation issued by edict in 551 by the [Emperor](/source/Byzantine_Empire) [Justinian](/source/Justinian) against the [Three Chapters](/source/Three_Chapters_Controversy). These were the Christological writings and ultimately the person of [Theodore of Mopsuestia](/source/Theodore_of_Mopsuestia) (died 428), certain writings against [Cyril of Alexandria](/source/Cyril_of_Alexandria)'s Twelve Anathemas accepted at the [Council of Ephesus](/source/Council_of_Ephesus), written by [Theodoret of Cyrrhus](/source/Theodoret_of_Cyrrhus) (died c. 466), and a letter written against Cyrillianism and the Ephesian Council by [Ibas of Edessa](/source/Ibas_of_Edessa) (died 457).[4]

The purpose of the condemnation was to make plain that the Great Church, which followed a [Chalcedonian](/source/Chalcedonian_Christianity) creed, was firmly opposed to [Nestorianism](/source/Nestorianism) as supported by the [Antiochene school](/source/School_of_Antioch) which had either assisted [Nestorius](/source/Nestorius), the eponymous [heresiarch](/source/Heresiarch), or had inspired the teaching for which he was anathematized and exiled. The council also condemned the teaching that [Mary](/source/Mary%2C_mother_of_Jesus) could not be rightly called the [Mother of God](/source/Mother_of_God) ([Greek](/source/Greek_language): *[Theotokos](/source/Theotokos)*) but only the mother of the man (*anthropotokos*) or the mother of Christ (*[Christotokos](/source/Christotokos)*).[4]

The Second Council of Constantinople is also considered as one of the many attempts by Byzantine Emperors to bring peace in the empire between the Chalcedonian and [non-Chalcedonian](/source/Non-Chalcedonian) factions of the church which had been in continuous conflict since the times of the [Council of Ephesus](/source/Council_of_Ephesus) in AD 431.

## Proceedings

The southwest corner of the [Hagia Sophia](/source/Hagia_Sophia), the site of the *Mega Sekreton* or *secretarium* where the council was held[5]

Further information: [Three-Chapter Controversy](/source/Three-Chapter_Controversy)

The council was presided over by [Eutychius](/source/Patriarch_Eutychius_of_Constantinople), [Patriarch of Constantinople](/source/Ecumenical_Patriarch_of_Constantinople), assisted by the other three eastern patriarchs or their representatives.[6] Pope Vigilius was also invited; but even though he was at this period resident in Constantinople (to avoid the perils of life in Italy, convulsed by the war against the Ostrogoths), he declined to attend, and even issued a document forbidding the council from proceeding without him (his 'First Constitutum'). For more details see [Pope Vigilius](/source/Pope_Vigilius).[7]

The council, however, proceeded without the pope to condemn the Three Chapters. And during the seventh session of the council, the bishops had Vigilius stricken from the [diptychs](/source/Diptych) for his refusal to appear at the council and approve its proceedings, effectively excommunicating him personally but not the rest of the Western Church. Vigilius was then imprisoned in Constantinople by the emperor and his advisors were exiled. After six months, in December 553, he agreed, however, to condemn the Three Chapters, claiming that his hesitation was due to being misled by his advisors.[4] His approval of the council was expressed in two documents, (a letter to Eutychius of Constantinople on 8 December 553, and a second "Constitutum" of 23 February 554, probably addressed to the Western episcopate), condemning the Three Chapters,[8] on his own authority and without mention of the council.[3]

In Northern Italy the ecclesiastical provinces of [Milan](/source/Milan) and [Aquileia](/source/Aquileia) [broke communion with Rome](/source/Schism_of_the_Three_Chapters). Milan accepted the condemnation only toward the end of the sixth century, whereas Aquileia did not do so until about 700.[3][9] The rest of the Western Church accepted the decrees of the council, though without great enthusiasm. Though ranked as one of the ecumenical councils, it never attained in the West the status of either Nicaea or Chalcedon.[*[citation needed](https://en.wikipedia.org/wiki/Wikipedia:Citation_needed)*]

In Visigothic Spain ([Reccared](/source/Reccared) having converted a short time prior) the churches never accepted the council;[10] when news of the later [Third Council of Constantinople](/source/Third_Council_of_Constantinople) was communicated to them by Rome it was received as the *fifth* ecumenical council,[11] not the sixth. [Isidore of Seville](/source/Isidore_of_Seville), in his *Chronicle* and *[De Viris Illustribus](/source/De_Viris_Illustribus)*, judged Justinian a tyrant and persecutor of the orthodox[12] and an admirer of heresy,[13] contrasting him with [Facundus of Hermiane](/source/Facundus_of_Hermiane) and [Victor of Tunnuna](/source/Victor_of_Tunnuna), who was considered a martyr.[14]

Despite the conflict between the council and the pope, and the inability to reconcile Chalcedonians and non-Chalcedonians, the council still made a significant theological contribution. The canons condemning the Three Chapters were preceded by ten dogmatic canons which defined Chalcedonian Christology with a new precision, bringing out that Christ has two natures, the human and the divine, in one person. The 'two natures' defined at Chalcedon were now clearly interpreted as two sets of attributes possessed by a single person, Christ God, the Second Person of the Trinity.[15] Later Byzantine Christology, as found in [Maximus the Confessor](/source/Maximus_the_Confessor) and [John of Damascus](/source/John_of_Damascus), was built upon this basis. It might have proved sufficient, moreover, to bring about the reunion of Chalcedonians and non-Chalcedonians, had it not been for the severance of connections between the two groups that resulted from the [Muslim conquests](/source/Early_Muslim_conquests) of the next century.[*[citation needed](https://en.wikipedia.org/wiki/Wikipedia:Citation_needed)*]

## Acts

The original Greek acts of the council are lost,[16] but an old Latin version exists, possibly made for Vigilius, of which there is a critical edition[17] and of which there is now an English translation and commentary,[18] and a modern Greek translation and commentary.[19] It has been alleged (probably falsely) that the original Acts of the Fifth Council had been tampered with[20] in favour of [Monothelitism](/source/Monothelitism).[3] It used to be argued that the extant acts are incomplete, since they make no mention of the debate over Origenism. However, the solution generally accepted today is that the bishops signed the canons condemning Origenism before the council formally opened.[21] This condemnation was confirmed by Pope Vigilius and the subsequent ecumenical council (Third Council of Constantinople) gave its "assent" in its Definition of Faith to the five previous synods, including "... the last, that is the Fifth holy Synod assembled in this place, against Theodore of Mopsuestia, Origen, Didymus, and Evagrius ...";[22] its full conciliar authority has only been questioned in modern times.[23]

There is a [Syriac](/source/Syriac_language) account of the council in the *[Melkite Chronicle](/source/Melkite_Chronicle)* of 641.[24]

Also, one of the Acts of the Council at Constantinople, were the [Anathemas](/source/Anathema) issued against those who rejected the [Perpetual Virginity of Mary](/source/Perpetual_Virginity_of_Mary).[25]

## Aftermath

Justinian hoped that this would contribute to a reunion between the Chalcedonians and [non-Chalcedonians](/source/Non-Chalcedonians) in the eastern provinces of the Empire. Various attempts at reconciliation between these parties within the Byzantine Empire were made by many emperors over the four centuries following the Council of Ephesus, none of them successful. Some attempts at reconciliation, such as this one, the condemnation of the Three Chapters, and the unprecedented posthumous [anathematization](/source/Anathema) of Theodore—who had once been widely esteemed as a pillar of orthodoxy—caused further [schisms](/source/Schism) and [heresies](/source/Heresy) to arise in the process, such as the aforementioned [schism of the Three Chapters](/source/Schism_of_the_Three_Chapters) and the emergent semi-monophysite compromises of [monoenergism](/source/Monoenergism) and [monotheletism](/source/Monotheletism). These propositions assert, respectively, that Christ possessed no human energy but only a divine function or principle of operation (purposefully formulated in an equivocal and vague manner, and promulgated between 610 and 622 by the [Emperor Heraclius](/source/Emperor_Heraclius) under the advice of the Patriarch [Sergius I of Constantinople](/source/Sergius_I_of_Constantinople)) and that Christ possessed no human will but only a divine will, "will" is understood to mean the desires and appetites in accord with nature (promulgated in 638 by the same and opposed most notably by [Maximus the Confessor](/source/Maximus_the_Confessor)).[4]

## Notes

1. ^ [***a***](#cite_ref-intro_1-0) [***b***](#cite_ref-intro_1-1) ["NPNF2–14. The Seven Ecumenical Councils, Introduction"](https://www.ccel.org/ccel/schaff/npnf214.xii.ii.html). CCEL. Retrieved 2014-08-23. - (3 names, 3 bishops and 145 other, plus 1 pope, total 152)

1. **[^](#cite_ref-2)** *See, e.g.* Lutheran–Orthodox Joint Commission, Seventh Meeting, The Ecumenical Councils, Common Statement, 1993, *available at* [Lutheran–Orthodox Joint Commission](https://web.archive.org/web/20140106233748/http://www.helsinki.fi/~risaarin/lutortjointtext.html#unde) (B. I. 5a. "We agree on the doctrine of God, the Holy Trinity, as formulated by the Ecumenical Councils of Nicaea and Constantinople and on the doctrine of the person of Christ as formulated by the first four Ecumenical Councils.").

1. ^ [***a***](#cite_ref-Catholic_3-0) [***b***](#cite_ref-Catholic_3-1) [***c***](#cite_ref-Catholic_3-2) [***d***](#cite_ref-Catholic_3-3) One or more of the preceding sentences incorporates text from a publication now in the [public domain](/source/Public_domain): [Thomas J. Shahan](/source/Thomas_Joseph_Shahan) (1913). "[Councils of Constantinople](https://en.wikisource.org/wiki/Catholic_Encyclopedia_(1913)/Councils_of_Constantinople)". In Herbermann, Charles (ed.). *[Catholic Encyclopedia](/source/Catholic_Encyclopedia)*. New York: Robert Appleton Company.

1. ^ [***a***](#cite_ref-Davis242_4-0) [***b***](#cite_ref-Davis242_4-1) [***c***](#cite_ref-Davis242_4-2) [***d***](#cite_ref-Davis242_4-3) [Leo Donald Davis](https://en.wikipedia.org/w/index.php?title=Leo_Donald_Davis&action=edit&redlink=1) (1983), ["Chapter 6 Council of Constantinople II, 553"](https://books.google.com/books?id=fMhzlnY0P0QC&q=Vigilius+Judicatum+diptychs&pg=PA242), *The First Seven Ecumenical Councils (325–787): Their History and Theology*, Collegeville, Minnesota: The Liturgical Press, pp. 242–248, [ISBN](/source/ISBN_(identifier)) [978-0814656167](https://en.wikipedia.org/wiki/Special:BookSources/978-0814656167), retrieved 2014-08-23

1. **[^](#cite_ref-5)** [Dark, Ken](/source/Ken_Dark); Kostenec, Jan (April 2015). ["The Patriarchal Palace at Constantinople in the seventh century: locating the Thomaites and the Makron"](https://centaur.reading.ac.uk/38515/2/Ken%20Dark%20Thomaites%20and%20%20Makron%20paper.pdf) (PDF). *Journal of Byzantine Studies*. **64**: 3–5. [doi](/source/Doi_(identifier)):[10.1553/joeb64s33](https://doi.org/10.1553%2Fjoeb64s33).

1. **[^](#cite_ref-FOOTNOTEMeyendorff1989241–243_6-0)** [Meyendorff 1989](#CITEREFMeyendorff1989), pp. 241–243.

1. **[^](#cite_ref-7)** ["Vigilius | pope | Britannica"](https://www.britannica.com/biography/Vigilius). *www.britannica.com*. Retrieved 2022-06-15.

1. **[^](#cite_ref-8)** [Mansi](/source/Giovanni_Domenico_Mansi), *Sacrorum Conciliorum nova et amplissima collectio*, vol. IX, pp. 414–420, 457–488; cf. Hefele, *Conciliengeschichte*, vol. II, pp. 905–911.

1. **[^](#cite_ref-9)** Hefele, *Conciliengeschichte*, vol. II, pp. 911–927. (For an equitable appreciation of the conduct of Vigilius see, besides the article [VIGILIUS](https://en.wikisource.org/wiki/Catholic_Encyclopedia_(1913)/Pope_Vigilius), the judgment of Bois, in Diet. de theol. cath., II, 1238–39.)

1. **[^](#cite_ref-10)** Herrin (1989) pp. 240–241

1. **[^](#cite_ref-11)** Herrin (1989) p. 244

1. **[^](#cite_ref-12)** Herrin (1989) p. 241 and the references therein

1. **[^](#cite_ref-13)** [Isidore of Seville](/source/Isidore_of_Seville), *Chronica Maiora*, no. 397a

1. **[^](#cite_ref-14)** Herrin (1989) p. 241

1. **[^](#cite_ref-15)** Price (2009) vol. I, p. 73–75

1. **[^](#cite_ref-excursus_16-0)** ["NPNF2–14. The Seven Ecumenical Councils, Excursus on the Genuineness of the Acts of the Fifth Council"](https://www.ccel.org/ccel/schaff/npnf214.xii.iii.html). Christian Classics Ethereal Library. 1 June 2005. Retrieved 2014-08-23.

1. **[^](#cite_ref-Straub1971_17-0)** Straub, Johannes (1971), *Acta Conciliorum Oecumenicorum. Tomus IV, volumen I*, Berlin: [Walter de Gruyter](/source/Walter_de_Gruyter)

1. **[^](#cite_ref-18)** Price (2009) [*[page needed](https://en.wikipedia.org/wiki/Wikipedia:Citing_sources)*]

1. **[^](#cite_ref-19)** [Kalamaras, Meletios](/source/Meletios_Kalamaras) (1985), *The 5th Ecumenical Council*[in Greek], Athens, Greece: Holy Diocese of Nicopolis

1. **[^](#cite_ref-20)** Hefele, *Conciliengeschichte*, vol. II, pp. 855–858

1. **[^](#cite_ref-21)** Price (2009) vol. 2, pp. 270–286.

1. **[^](#cite_ref-DoF_22-0)** ["NPNF2–14. The Seven Ecumenical Councils, The Definition of Faith"](https://www.ccel.org/ccel/schaff/npnf214.xiii.x.html). Christian Classics Ethereal Library. 1 June 2005. Retrieved 2014-08-23.

1. **[^](#cite_ref-23)** Price (2009) vol. 2, pp. 270ff.

1. **[^](#cite_ref-24)** [Hubert Kaufhold](/source/Hubert_Kaufhold) (2012), "Sources of Canon Law in the Eastern Churches", in Wilfried Hartmann; Kenneth Pennington (eds.), *The History of Byzantine and Eastern Canon Law to 1500*, Catholic University of America Press, p. 223.

1. **[^](#cite_ref-25)** ["Perpetual Virginity: Dogmatic Status and Meaning: University of Dayton, Ohio"](https://web.archive.org/web/20210419084901/https://udayton.edu/imri/mary/p/perpetual-virginity-dogmatic-status-and-meaning.php). Archived from [the original](https://udayton.edu/imri/mary/p/perpetual-virginity-dogmatic-status-and-meaning.php) on 2021-04-19.

## Bibliography

- [Herrin, Judith](/source/Judith_Herrin) (1989). *The Formation of Christendom, revised, illustrated paperback edition*. London: Princeton University Press and Fontana.

- [Meyendorff, John](/source/John_Meyendorff) (1989). [*Imperial unity and Christian divisions: The Church 450–680 A.D.*](https://books.google.com/books?id=6J_YAAAAMAAJ) The Church in history. Vol. 2. Crestwood, NY: St. Vladimir's Seminary Press. [ISBN](/source/ISBN_(identifier)) [978-0-88-141056-3](https://en.wikipedia.org/wiki/Special:BookSources/978-0-88-141056-3).

- Price, Richard (2009). *The Acts of the Council of Constantinople of 553 – 2 Vol Set: With Related Texts on the Three Chapters Controversy*. Liverpool: Liverpool University Press. pp. 270–286. [ISBN](/source/ISBN_(identifier)) [978-1846311789](https://en.wikipedia.org/wiki/Special:BookSources/978-1846311789).

- [Hefele, Karl Josef von](/source/Karl_Josef_von_Hefele) (2014) [The seven volumes of this work were first published between 1855 and 1874]. *A History of the Councils of the Church: To the Close of the Council of Nicea, A.D. 325 (original, "Conciliengeschichte")*. Vol. 2. Translated and edited by Edward Hayes Plumptre, Henry Nutcombe Oxenham, William Robinson Clark. [Charleston, South Carolina](/source/Charleston%2C_South_Carolina): [Nabu Press](/source/Nabu_Press). [ISBN](/source/ISBN_(identifier)) [978-1293802021](https://en.wikipedia.org/wiki/Special:BookSources/978-1293802021).

## External links

- [Second Council of Constantinople](https://www.legionofmarytidewater.com/faith/ECUM05.HTM)

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v t e Ecumenical councils First three ecumenical councils Nicaea I (325) Constantinople I (381) Ephesus (431) Recognized by the Catholic Church First three ecumenical councils Chalcedon (451) Constantinople II (553) Constantinople III (680–681) Nicaea II (787) Constantinople IV (869–870) Lateran I (1123) Lateran II (1139) Lateran III (1179) Lateran IV (1215) Lyon I (1245) Lyon II (1274) Vienne (1311–1312) Constance (1414–1418) Basel-Florence (Basel/Lausanne: 1431–1449;[a] Ferrara/Florence: 1438–1445) Lateran V (1512–1517) Trent (1545–1563) Vatican I (1869–1870) Vatican II (1962–1965) Recognized by the Eastern Orthodox Church First three ecumenical councils Chalcedon (451) Constantinople II (553) Constantinople III (680–681) Nicaea II (787) Constantinople IV (879–880)* Constantinople V (1341–1351)* Recognized by the Oriental Orthodox Church First three ecumenical councils Ephesus II (449)[citation needed] Ephesus III (475)[citation needed] Recognized by the Church of the East Nicaea I (325) Constantinople I (381) Seleucia-Ctesiphon (410)[citation needed] Synod of Beth Lapat (484)[citation needed] See also Ancient church councils (pre-ecumenical) (50/155–314) Great Church (180–451) State church of the Roman Empire (380–451) Quinisext Council (692) Synod of Jassy (1642) Synod of Jerusalem (1672) Synod of Constantinople (1872) Conference of Addis Ababa (1965) Pan-Orthodox Council (2016) * Ecumenical status disputed within the Eastern Orthodox Church. ^ Even though the Council was moved to Ferrara in 1438 and later to Florence, some bishops refused to move and remained in a parallel Council at Basel.

v t e History of Christianity Spread History of theology Historicity of the Bible List of martyrs Timeline Centuries 1st 2nd and 3rd 4th 5th 6th 7th 8th 9th 10th 11th 12th 13th 14th 15th 16th 17th 18th 19th 20th 21st Early Christianity Origins and Apostolic Age Background Chronology of Jesus birth baptism ministry crucifixion resurrection Great Commission ascension historical Jesus Holy Spirit Apostles in the New Testament Jewish Christianity Split Paul the Apostle Council of Jerusalem Gospels Acts Pauline epistles General epistles Revelation Ante-Nicene period Diversity Adoptionism Arianism Docetism Donatism Gnosticism Marcionism Montanism Canon development Persecution Apostolic / Church Fathers Clement of Rome Polycarp Ignatius Irenaeus Justin Martyr Tertullian Origen Great Church Early African Thomasines Late antiquity Constantine Constantinian shift Roman state religion Monasticism Councils Nicaea I Creed Christianity Athanasius Jerome Augustine Constantinople I Ephesus I Chalcedon Chalcedonian / Non-Chalcedonian Biblical canon Catholicism (Timeline) Papacy Development of primacy Eastern Orthodox opposition Peace and Truce of God Crusading movement Lateran IV Art patronage of Julius II Leo X Counter-Reformation Trent Art Catholic Reformation Jesuits Xavier Thomas More Monastery dissolution Wars Mass rocks and priest holes Guadalupe Jansenists Molinists Neo-Scholasticism Teresa Modernism Independent Catholics Vatican I and Vatican II Ecclesial community Eastern Christianity Eastern Orthodoxy Oriental Orthodoxy Church of the East Chrysostom Nestorianism Icons Iconodulism Iconoclasm Great Schism Fall of Constantinople Armenia Georgia Greece Egypt Syriac Ethiopia Ottoman Empire Bulgaria Russia Serbia North America Middle Ages Pelagianism Gregory I Celtic Germanic Anglo-Saxon Franks Gothic Scandinavian Iceland Slavs Bohemia Bulgaria Kievan Rus' Moravia Poland Pomerania Investiture Anselm Abelard Bernard Bogomils Bosnian Cathars Apostolic Brethren Dulcinian Crusades Waldensians Inquisition Early Scholasticism Christian mysticism Dominic Francis Bonaventure Aquinas Five Ways Wycliffe Avignon Papal Schism Bohemian Reformation Hus Conciliarism Synods Reformation and Protestantism Erasmus Eucharist Calvinist–Arminian debate Arminianism Wars Resistance theories Separation of church and state Nicodemites Hymnody of continental Europe Formal and material principles Law and Gospel Literature Protestant work ethic Lutheranism Luther Ninety-five Theses Diet of Worms Theology Bible Melanchthon Book of Concord Orthodoxy Eucharist Art Calvinism Zwingli Calvin Huguenots Presbyterianism Scotland Knox TULIP Baptism Dort Three Forms of Unity Westminster Orthodoxy Metrical psalters Anglicanism (Timeline) Henry VIII Cranmer Elizabethan 39 Articles Puritans Civil War Church music Book of Common Prayer King James Version Anabaptism Theology Radical Reformation Grebel Swiss Brethren Müntzer Martyrs' Synod Menno Simons Smyth Martyrs Mirror Ausbund 1640–1789 Revivalism Missionaries timeline Baptists Separation of church and state Edicts of toleration Congregationalism First Great Awakening Methodism Millerism Pietism Fostering of early experimental science Neo- and Old Lutherans 1789–present Camp meeting Holiness movement Second Great Awakening Restorationists Jehovah's Witnesses Mormonism Seventh-day Adventist Adventism Oxford Movement Laestadianism Finnish Awakening Christian existentialism Third Great Awakening Azusa Revival Gospel music Fundamentalist – Modernist controversy Pacifism Ecumenism Five solae Jesus movement Pentecostalism Charismatics Liberation theology Reformed epistemology Fourth Great Awakening Evangelical and Mainline Protestants Christian right and left Political influence of Evangelicalism in Latin America

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Adapted from the Wikipedia article [Second Council of Constantinople](https://en.wikipedia.org/wiki/Second_Council_of_Constantinople) by Wikipedia contributors ([contributor history](https://en.wikipedia.org/wiki/Second_Council_of_Constantinople?action=history)). Available under [Creative Commons Attribution-ShareAlike 4.0 International](https://creativecommons.org/licenses/by-sa/4.0/). Changes may have been made.