The purpose of the condemnation was to make plain that the Imperial, Chalcedonia

n (that is, recognizing the hypostatic union of Christ as two natures, one divin
e and one human, united in one person with neither confusion nor division) Churc
h was firmly opposed to all those who had either inspired or assisted Nestorius,
the eponymous heresiarch of Nestorianism
the proposition that the Christ and Je
sus were two separate persons loosely conjoined, somewhat akin to adoptionism, a
nd that the Virgin Mary could not be called the Mother of God (Gk. theotokos) bu
t only the mother of Christ (Gk. Christotokos) which was condemned at the earlie
r ecumenical council of Ephesus in 431.[4]
Justinian hoped that this would contribute to a reunion between the Chalcedonian
s and monophysites in the eastern provinces of the Empire; various attempts at r
econciliation between the monophysite and orthodox parties were made by many emp
erors over the four centuries following the Council of Ephesus, none of them suc
ceeding, and some, attempts at reconciliation, such as this
the condemnation of
the Three Chapters causing further schisms and heresies to arise in the process,
such as the aforementioned schism of the Three Chapters, and the heresies of mo
noenergism and monotheletism
the propositions, respectively, that Christ had onl
y one function, operation, or energy (purposefully formulated in an equivocal an
d vague manner, and promulgated between 610 and 622 by the Emperor Heraclius und
er the advice of Patriarch Sergius I of Constantinople) and that Christ only had
one will (promulgated in 638 by the same).[4]