It might be worthwhile here to have reference to the specific canons against Origenism from the run-up to the Fifth Ecumenical Council:
1. If anyone advocates the mythical pre-existence of souls and the monstrous restoration that follows from this, let him be anathema.
2. If anyone says that the origin of all rational beings was incorporeal and material minds without any number or name, with the result that there was a henad of them all through their union with and knowledge of God the Word, but that they reached satiety with divine contemplation and turned to what is worse, according to what the drive to this in each one corresponded to, and that they took more subtle or denser bodies and were allotted names such that the powers above have different names just as they have different bodies, as a result of which they became and were named some cherubim, some seraphim, and others principalities, powers, dominations, thrones, angels, and whatever heavenly order they are, let him be anathema.
3. If anyone says that the sun, the moon and the stars, belonging themselves to the same henad of rational beings, became what they are through turning to what is worse, let him be anathema.
4. If anyone says that the rational beings who grew cold in divine love were bound to our more dense bodies and were named human beings, while those who had reached the acme of evil were bound to cold and dark bodies and are called demons and spirits of wickedness, let him be anathema.
5. If anyone says that from the state of the angels and archangels originates that of the soul, and from that of the soul that of demons and human beings, and from that of human beings angels and demons originate again, and that each order of the heavenly powers is constituted either entirely from those below or those above or from both those above and those below, let him be anathema.
6. If anyone says that the genus of demons had a double origin, being compounded both from human souls and from more powerful spirits that descend to this, but that from the whole henad of rational beings one mind alone remained constant in divine love and contemplation, and that it became Christ and king of all rational beings and created the whole of corporeal nature, both heaven and earth, and what is intermediate, and that the universe came into being containing real elements that are older than its own existence, that is, the dry, the liquid, heat and cold, and also the form according to which it was fashioned, and that the all-holy and consubstantial Trinity did not fashion the universe as the cause of its creation but that mind, as they assert, existing before the universe as creator, gave being to the universe itself and made it created, let him be anathema.
7. If anyone says that Christ, described as existing in the form of God, united to God the Word even before all the ages, and as having emptied himself in the last days into what is human, took pity, as they assert, upon the multifarious fall of the beings in the same henad and, wishing to restore them, passed through everything and took on various bodies and received various names, becoming all things to all, among angels an angel, among powers a power, and among the other orders or genera of rational beings took on appropriately the form of each, and then like us partook of flesh and blood and became for human beings a human being, [if anyone says this] and does not profess that God the Word emptied himself and became a human being, let him be anathema.
8. If anyone says that God the Word, consubstantial with God the Father and the Holy Spirit, who was incarnate and became man, one of the holy Trinity, is not truly Christ but only catachrestically, on account of the mind which, as they assert, emptied itself, because it is united to God the Word and is truly called Christ, while the Word is called Christ because of this mind and this mind is called God because of the Word, let him be anathema.
9. If anyone says that it was not the Word of God incarnate in flesh ensouled by a rational and intelligent soul, who descended into hell and the same ascended back to heaven, but rather the mind they mention, whom impiously they assert to have truly been made Christ through knowledge of the monad, let him be anathema.
10. If anyone says that the Lord's body after the resurrection was ethereal and spherical in form, and that the same will be true of the other bodies after the resurrection, and that, with first the Lord himself shedding his own body and [then] all likewise, the nature of bodies will pass into non-existence, let him be anathema.
11. If anyone says that the coming judgment means the total destruction of bodies and that the end of the story will be an immaterial nature, and that thereafter nothing that is material will exist but only pure mind, let him be anathema.
12. If anyone says that the heavenly powers, all human beings, the devil, and the spirits of wickedness will be united to God the Word in just the same way as the mind they call Christ, which is in the form of God and emptied itself, as they assert, and that the kingdom of Christ will have an end, let him be anathema.
13. If anyone says that there will not be a single difference at all between Christ and other rational beings, neither in substance nor in knowledge nor in power over everything nor in operation, but that all will be at the right hand of God as Christ beside them will be, as indeed they were also in their mythical pre-existence, let him be anathema.
14. If anyone says that there will be one henad of all rational beings, when the hypostases and numbers are annihilated together with bodies, and that knowledge about rational beings will be accompanied by the destruction of the universe, the shedding of bodies, and the abolition of names, and there will be identity of knowledge as of hypostases, and that in this mythical restoration there will be only pure spirits, as there were in their nonsensical notion of pre-existence, let him be anathema.
15. If anyone says that the mode of life of the minds will be identical to the earlier one when they had not yet descended or fallen, with the result that the beginning is identical to the end and the end is the measure of the beginning, let him be anathema.
[From Richard Price, tr. The Acts of the Council of Constantinople of 553, vol. ii, pp. 284-286]