The Apostolic Creed [G. Morin, S. Caesarii Arel. Sermones I, 1, Maretioli 1937, p. 51 ff.; ML 39, 2149]. The elements of the Creed are possessed, an exact formula cannot be worked out; seems to be the same as the two following: SAcRAMENTARIUM GALLICANUM [Mabillon, Museum Italicum I, Paris 1687, 312, H. sect. 66; L 15], 7/8th century, composed in Gaul," (others, Missale Vesontiense [Besan~on], Missale Bobbiense [Bobbio]); contains two formulae and a Creed in the manner of questions-(The first form is regarded). MrssALE GALLICANUM VETus, of the beginning of the eighth century [Mabillon, De ltturgta Gallicana III, Paris: 1685, 339. H. sect. 67; L 15]. ST. PrnMrNIUs, born in Gallia merid."; died 753, bishop of the Meldi ( ?), afterwards abbot of the monastery of Reichenau [Reichenau in Ger- many]. Words of the Abbot Pirminius on the individual canonical books scarapsus; written between 718 and 724." [G. Jecker, Die Heimat des hi. Pirmin, Munster: 1927, 34 ff.; the creed itself in the customary form n. IO and 28 a, in the form of questions n. 12. H. sect. 92; ML 89, ro34 CJ. CooEx AucIENsrs cxcv, perhaps of the eighth century [CspQ III 512].- Creed written by a certain Irish monk(?). ORDO VEL BREVIS EXPLANATIO DE CATECHIZANDIS RUD!BUS, c. a. 850 ad 950" [H sect. 7 r; CspANQ 282 I. ORoo RoMANus, ancient of the year 950 [H. sect. 25; Hittorp, De divinis catholicae ecclesiae officiis, Cologne 1568 J.-Shows the usual form.
Text [According to "the Roman Order"] ra. I believe in God the Father almighty b. creator of heaven and earth 2. and in Jesus Christ, His only son, our Lord 3. who was conceived of the Holy Spirit, born of the Virgin Mary 4a. suffered under Pontius Pilate, crucified, died, and was buried b. descended into hell 5. on the third day He arose from the dead 6a. He ascended to heaven b. sits at the right hand of God the Father Almighty 7. thence He shall come to judge the living and the dead 8. I believe in the Holy Spirit 9a. the holy Catholic Church b. the communion of saints ro. the remission of sins r r. the resurrection of the body r2. and life everlasting.
The Apostolic Creed
The Eastern Form of the Apostolic Creed Sources ST. JusnN MARTYR. See above [n. I l CoPTIC APOSTOLIC CoNSTITUTIONS ( Constitutiones Apostolicae Copticae) or the Constitutions of the Egyptian Church in Funk, Didasc. et Const. Apost. II (1905) 97 ff., show the Apostolic Tradition (Paradosis) of Hippolytus (on which see above n. 2-3) in the Orient also changed as a creed. There- fore, it seems to be a witness also for the eastern form of the Apostolic Creed.
Text [of Saint Cyril of Jerusalem] 1 Ia. We believe in one God the Father Almighty b. The creator of heaven and earth c. and of all things visible and invisible 2a. and in one Lord Jesus Christ the only begotten Son of God b. who was begotten of the Father c. true God d. before all ages e. by whom all things were made 3a. (who for our salvation) b. was made flesh ( of the Holy Spirit and Mary the virgin) and was made man 4a. was crucified ( under Pontius Pilate) and was buried b. 5a. arose on the third day b. ( according to the Scriptures) 6a. and ascended into heaven b. and sits at the right hand of the Father 7a. and comes in glory to judge the living and the dead b. of whose kingdom there will be no end 8a. and in one Holy Spirit the Paraclete b. c. d. e. who spoke among the prophets
1 What is included within curved brackets (-) probably should be added to the form of St. Cyril; what is included within square brackets [-] should be omitted [Cf. K I 237 f.].
The Creed of Epiphanius 9 1 • and one holy [Catholic] church roa. and in one baptism of repentance b. in the dismissal of sins 11. and in the resurrection of the flesh 12. and in life everlasting EusEBrus, died about 340, bishop of Caesarea, Ep. ad suam dioec. [Socrates,. 12 Hist. eccl. I, 8, 38; MG 67, 69; H. sect. r23; L r8]. Eusebius offered his creedi to the Nicene council in 325, which used it to establish its own form. ST. CYRIL, bishop of Jerusalem-Catecheses 6-18, held before 350 (351) [H sect. 124; L. 19; MG 33, 535 ff.]. He gives out a Creed used before 325; its text is construed otherwise by some [Macarius of Jerusalem, predecessor of St. Cyril, seems to have had the same creed, at least according to the headings]. ST. EPrPHANrus, died in 403, bishop of Salamis in Cyprus.-Ancoratus, written about the year 374; contains at the end two formulae, of which the shorter ( ~ dy[a ,r[aw; T7J'> Ka0o)uK7J'> iKKAytala<;) is here considered; (cf. the longer, n. 13 f.]; the Creed is believed to be older than the Ancoratus [H. sect. 125; L 19 f.; ed. K. Holl. 1915, 148; MG 43, 232 CJ. CoNsTITUTIONES APosToLORUM v11 4r, of the beginning" of the fifth century [otherwise, of middle of fourth century; it contains certainly more ancient materials (MG 1, 1041 C. Funk, Didascalia et Constitutiones Apostolorum r, Paderborn: 1905, 445)]. The Creed, as far as many parts are concerned, be- longs to Lucian Martyr" (died 312); it shows a Syro-Palestinian" form.
THE CREED OF EPIPHANIUS
Longer Form (Exposition of Nicene Creed proposed to certain catechumens in the Orient)
We believe in one God, the father almighty, the creator of all things in- 13 visible and visible; and in one lord Jesus Christ, the son of God, the on! y begotten born of God the father, that is of the substance of the Father, God of God, light of light, true God of true God, begotten not made, con- substantial to the father, by whom all things were made, both those in heaven and those on earth, both visible and invisible, who for us men and for our salvation came down and became man, that is was completely born of holy Mary ever-virgin by the Holy Spirit, was made man, that is, assumed perfect human nature, soul and body and mind, and all whatever is man except sin, not from the seed of man nor by means of man, but
1 In the Catecheses, articles 9 and 10a and b are arranged in the reverse order; m the creed itself, probably in the right order. 2 MG, 43, 234 f.; coll. H. sect. 126.
The Creed of Epiphanius having fashioned unto himself a body into one holy unity; not as he lived in the prophets and talked and worked in them, but became man com- pletely ("for the word was made flesh," he did not submit to an altera- tion, nor did he change his own divine nature into human nature); he combined both the divine nature and the human into the only holy perfection of himself; ( for there is one Lord Jesus Christ, and not two; the same God, the same Lord, the same King); but the same suffered in the flesh and arose again and ascended into heaven with the very body and sits in glory at the right hand of the Father, in that very body he is coming in glory to judge the living and the dead; of whose kingdom there shall be no end:~and we believe in the Holy Spirit who spoke in the law, and taught by the prophets, and descended to the Jordan, spoke by the Apostles, and lives in the saints; thus we believe in him: that he is the Holy Spirit, the Spirit of God, the perfect Spirit, the Spirit Paraclete, uncreated, proceeding from the Father and receiving of the Son, in whom we believe. We believe in one catholic and apostolic Church, and in one baptism of repentance, and in the resurrection of the dead, and the just judgment of souls and bodies, and in the kingdom of heaven, and in life eternal. But those who say that there was a time when the Son or the Holy Spirit was not, that he was made from nothing or is of another substance or essence, alleging that the Son of God or the Holy Spirit was changed or altered, these the catholic and apostolic Church, your mother and our mother, anathematizes. We also anathematize those who do not confess the resurrection of the dead, and besides all the heresies which are not consistent with this true faith.
THE FORMULA CALLED THE "FAITH OF DAMASUS" 1 [Of uncertain author and time; from Gaul about 500 (?)]
\Ve believe in one God the Father almighty and in our one Lord Jesus Christ the Son of God and in (one) Holy Spirit God. Not three Gods, but Father and Son and Holy Spirit one God do we worship and confess: not one God in such a way as to be solitary, nor the same in such wise that he himself is Father to himself and he himself is Son to himself; but the Father is he who begot, and the Son is he who is begotten; the Holy Spirit in truth is neither begotten nor unbegotten, neither created nor made, but proceeding from the Father and the Son, coeternal and coequal and the cooperator with the Father and the Son, because it is written: "By the 1 KAnt 47 ff.; KB<lS IO et 43 ff.; H sect. 200; cf. Cst, Appendix IOI B £.
The Formula "Faith of Damasus"
word of the Lord the heavens were established" ( that is, by the Son of God), "and all the power of them by the spirit of his mouth" [Ps. 32:6], and elsewhere: "Send forth thy spirit and they shall be created and thou shalt renew the face of the earth" [Ps. 103:30 ]. And therefore we confess one God in the name of the Father and of the Son and of the Holy Spirit, because god is the name of power, not of peculiarity. The proper name for the Father is Father, and the proper name for the Son is Son, and the proper name for the Holy Spirit is Holy Spirit. And in this Trinity we be- lieve in one God, because what is of one nature and of one substance and of one power with the Father is from one Father. The Father begot the Son, not by will, nor by necessity, but by nature. The Son in the fullness of time came down from the Father to save us 16 and to fulfill the Scriptures, though he never ceased to be with the Father, and was conceived by the Holy Spirit and born of the Virgin Mary; he took a body, soul, and sense, that is, he assumed perfect human nature; nor did he lose, what he was, but he began to be, what he was not; in such a way, however, that he is perfect in his own nature "nd true in our nature. For he who was God, was born a man, and he who was born a man, operates as God; and he who operates as God, dies as a man; and he who dies as a man, arises as God. He having conquered the power of death with that body, with which he was born, and suffered, and had died, arose on the third day, ascended to the Father, and sits at his right hand in glory, which he always has had and always has. We believe that cleansed in his death and in his blood we are to be raised up by him on the last day in this body with which we now live; and we have hope that we shall obtain from him either life eternal, the reward of good merit or the penalty of eternal punishment for sins. Read these words, keep them, subject your soul to this faith. From Christ the Lord you will receive both life and reward.
THE FORMULA "THE MERCIFUL TRINITY" 1 [Of uncertain author and time; from Gaul about 500(?)]
The merciful Trinity is one divine Godhead. Consequently the Father 17 and the Son and the Holy Spirit are one source, one substance, one virtue, and one power. We say that God the Father and God the Son and God the Holy Spirit are not three gods, but we very piously confess 1 Gregorianum 14 (1933) 487 f. [I. A. Aldama]. KAnt 65 ff. (cf. KB<lS 12 and 147 f.).
The Formula "Merciful Trinity" one God. For although we name three persons, we publicly declare with the catholic and apostolic voice that they are one substance. Therefore the Father and the Son and the Holy Spirit, these three are one [ cf. I John 5:7 ]. Three, neither confused, nor separated, but both distinctly joined, and, though joined, distinct; united in substance, but differentiated in name, joined in nature, distinct in person, equal in divinity, entirely similar in majesty, united in trinity, sharers in splendor. They are one in such a way, that we do not doubt that they are also three; and they are three in such a way that we acknowledge that they cannot be disjoined from one another. Therefore there is no doubt, that an insult to one is an affront to all, because the praise of one pertains to the glory of all. 'For this is the principal point of our faith according to the Gospel and the apostolic doctrine, that our Lord Jesus Christ and the Son of God are not separated from the Father either in the acknowledgement of honor, or in the power of virtue, or in the divine nature of substance, or by an interval of time.' 1 And therefore if anyone says that the Son of God, who just as he is truly God, so also is true man except in sin alone, did not possess something belonging to human nature or did not possess something belonging to the Godhead, he should be judged wicked and hostile to the Catholic and apostolic Church.
THE CREED OF THE COUNCIL OF TOLEDO OF THE YEAR 400 [AND 447] 2 [Formula, "A little book like a Creed"]
The rule of the Catholic faith against all heresies [(Here) begin the rules of the Catholic faith against all heresies, and especially indeed against the Pris- dllianists, which the bishops of Tarraco, Carthage, Lusitania, and Baetica have composed and with a command of Pope Leo of the City transmitted to Balconius, bishop of Gallicia .... ] .
1 S. Hilarius, De synodis 61 [ML 10, 5221. 2 I. A. de Aldama, El simbolo Toledano I. f Analecta Gregoriana VII.] 1934, pag. 29 ff. KAnt 43 ff. KBdS 8 f. and 31 ff.; H 209 ff.; ap. Msi III 1003 A; Hrd I 993 A; cf. HI! II 306 ff. According to de Aldama there exist two forms of this antipriscillianist creed, the one shorter, which is due to the council of Toledo of the year 400, the other longer, worked out with great care by Pastor, the Palencian bishop, and approved in the council of Toledo of the year 447. These changes (not very light ones) which are due to the council of the year 447, are shown in the text enclosed in brackets. A similar refutation of errors is found in "Sta tu tis ecclesiae antiquis" [ falsely held for acts of the fourth Council of Carthage; cf. note ad n. 1 50] in the form of questions which ought to be proposed to bishops about to be ordained [ML 56, 879Af.].
Creed of Council of Toledo 400 [and 447] We believe in one true God, Father, and Son and Holy Spirit, maker 19 of the visible and the invisible, by whom were created all things in heaven and on earth. This God alone and this Trinity alone is of divine name [divine substance]. The Father is not [himself] the Son, but has the Son, who is not the Father. The Son is not the Father, but the Son is of God by nature [ is of the Father's nature]. The Spirit is also the Paraclete, who is himself neither the Father, nor the Son, but proceeds from the Father [proceeding from the Father and the Son]. Therefore the Father is un- begotten, the Son is begotten, the Paraclete is not begotten, but proceed- ing from the Father [and the Son]. The Father is he whose words were heard from the heavens: This is my beloved Son, in whom I am well pleased, hear ye him. [Matt. 17=5; II Peter 1:17. Cf. Matt. 3:17]. The Son is he who says: I came forth from the Father, and am come into the world [cf. John 16:28]. The Paraclete himself [the Spirit] is he, concern- ing whom the Son says: Unless I go to the Father, the Paraclete will not come to you [John 16:17]. This Trinity, though distinct in persons, is one substance [united], virtue, power, majesty [ in virtue and in power and in majesty] indivisible, not different. [We believe] there is no divine na- ture except that [this], either of angel or of spirit or of any virtue, which is believed to be God. Therefore this Son of God, God, born of the Father entirely before every 20 beginning, has sanctified in the womb [ the womb] of the Blessed Mary Virgin, and from her has assumed true man, human nature having been begotten without the [virile] seed of man; [ of not more or not less than two natures, namely, of God and of flesh, meeting completely in one person], that is, [our] Lord Jesus Christ. Not [ And not] an imaginary body or one constituted of form alone [in place of this: or that it be- long to some phantasm in him]; but a firm [ and true] one. And this man hungered and thirsted and grieved and wept and felt all the pains of a body [ in place of this: suffered all the injuries of a body]. Finally he was crucified [by the Jews], died and was buried, [and] on the third day he arose again; afterwards he conversed with [his] disciples; the fortieth day [ after the resurrection] he ascended to the heavens [heaven]. This son of man is called [named] also the Son of God; but the Son of God, God, is not (likewise) called the Son of man [ calls the Son of man (thus)]. We believe that there [will] assuredly [be] a resurrection of the human flesh [ for the body]. However, the soul of man is not a divine substance, or a part of God, but a creature [ we say] which did not fall by the divine will [created]. x. If therefore [however] anyone says and [or] believes, that this world 21 and all its furnishings were not made by God almighty, let him be anath- ema.
Creed of Council of Toledo 400 [ and 447]
2. If anyone says and [or] believes, that God the Father is the same person as the Son or the Paraclete, let him be anathema. 3. If anyone says and [or] believes that God tLe Son [ of God] is the same person as the Father or the Paraclete, let him be anathema. 4. If anyone says and [or] believes that the Paraclete the Spirit is either the Father or the Son, let him be anathema. 5. If anyone say and [or] believes that the man Jesus Christ was not assumed by the Son of God [ in place of this: that a body only without a soul was assumed by the Son of God], let him be anathema. 6. If anyone says and [or] believes, that the Son of God, as God, suf- fered [ in place of this: that Christ cannot be born], let him be anathema. 7. If anyone says and [or] believes that the man Jesus Christ was a man incapable of suffering [ in place of this: the divine nature of Christ was changeable or capable of suffering], let him be anathema. 8. If anyone says and [or] believes, that there is one God of the old Law, another of the Gospels, let him be anathema. 9. If anyone says and [or] believes, that the world was made by an- other God than [and not] by him, concerning whom it is written: In the beginning God created heaven and earth [cf. Gen. 1, 1], let him be anath- ema. IO. If anyone says and [or] believes that the human bodies will not rise again [ do not rise] after death, let him be anathema. 1 I. If anyone says and [or] believes that the human soul is a part of God or is God's substance, let him be anathema. 12. If anyone either believes that any scriptures, except those which the Catholic Church has received, ought to be held in authority or venerates them [ If anyone says or believes other scriptures, besides those which the Catholic Church receives, ought to be held in authority or ought to be venerated], let him be anathema. [ 13. If anyone says or believes that there is in Christ one nature of the Godhead of humanity, let him be anathema.] [ 14. If anyone says or believes that there is anything that can extend itself beyond the divine Trinity, let him be anathema.] [ 15. If anyone holds that astrology and the interpretation of stars (sic) ought to be believed, let him be anathema.] [ 16. If anyone says or believes, that the marriages of men, which are considered licit according to divine law, are accursed, let him be anath- ema.] [ 17. If anyone says or believes that the flesh of birds or of animals, which has been given for food, not only ought to be abstained from for the chastising of the body, but ought to be abhorred, let him be anathema.] [ 18. If anyone follows the sect of Priscillian in these errors or publicly
The Creed "Quicumque" professes it, so that he makes a change in the saving act of baptism contrary to the chair of Holy Peter, let him be anathema.]
THE CREED "QUICUMQUE" [Which is called "Athanasian"] 1
Whoever wishes to be saved, needs above all to hold the Catholic faith; 39 unless each one preserves this whole and inviolate, he will without a doubt perish in eternity.-But the Catholic faith is this, that we venerate one God in the Trinity, and the Trinity in oneness; neither confounding the persons, nor dividing the substance; for there is one person of the Father, another of the Son, (and) another of the Holy Spirit; but the divine nature of the Father and of the Son and of the Holy Spirit is one, their glory is equal, their majesty is coeternal. Of such a nature as the Father is, so is the Son, so (also) is the Holy Spirit; the Father is uncreated, the Son is uncreated, (and) the Holy Spirit is uncreated; the Father is immense, the Son is immense, (and) the Holy Spirit is immense; the Father is eternal, the Son is eternal, (and) the Holy Spirit is eternal: and nevertheless there are not three eternals, but one eternal; just as there are not three uncreated beings, nor three infinite beings, but one uncreated, and one infinite; simi- larly the Father is omnipotent, the Son is omnipotent, (and) the Holy Spirit is omnipotent: and yet there are not three omnipotents, but one omnipotent; thus the Father is God, the Son is God, (and) the Holy Spirit is God; and nevertheless there are not three gods, but there is one God; so the Father is Lord, the Son is Lord, (and) the Holy Spirit is Lord: and yet there are not three lords, but there is one Lord; because just as we are 1 KAnt 232 f.; H 174 ff.; ML 88, 565 A f.; Msi II 1354 Bf. (Brevier. Rom.: Dom. ad Prim.)-lt is certain that this profession of faith is not the work of Athanasius. The Latin text seems to be the first; but there are also Greek versions. In certain ancient co<lices this cree<l is attributed to "ANASTASIUS" (II), because "The Faith of ANAST ASIUS" an<l "The Creed of ANAST ASIUS" are inscribe<l on it. Kiinstle ("Antipriscillians" p. 204 ff.) attempted to prove the anti-Priscillian an<l Spanish origin of this Creed. Ilut Henry Brewer rejects the arguments by which he establishes his opinion, an<l contends that the author of the ("Athanasian") cree<l is St. Ambrose the Milanese bishop [ Das sag. Athanasianische Glaubcnsbcl(cnntnis ein Werk des hi. Ambrosius, Paderb.; 1909]. So also P. Scheepens (Rev. d'hist eccl. 32 [1936j 548 ff.). Cf. what G. Morin in fournal of Theo!. Stud. 12 (1911) 161 ff. 337 ff., and A. E. Burn, ib. 27 ( 1926) 19, have written about the same matter. J. Stiglmayr thinks this creed ought to be assigned to Fulgentius Ruspensis: Zcitschr. /. kath. Theo!. 49 (1926) 341 ff.-Actually this "cree<l" afterwards received such great authority in both the western and the eastern Church, that it was accepted in liturgical use and ought to be consi<lere<l as a true definition of the faith.-The words which are enclosed in brackets [ .. ] indicate the liturgical text; those in paren- theses ( .. ) are lacking in the same.
The Creed "Quicumque" compelled by Christian truth to confess singly each one person as God and [ and also] Lord, so we are forbidden by the Catholic religion to say there are three gods or lords. The Father was not made nor created nor be- gotten by anyone. The Son is from the Father alone, not made nor created, but begotten. The Holy Spirit is from the Father and the Son, not made nor created nor begotten, but proceeding. There is therefore one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits; and in this Trinity there is nothing first or later, nothing greater or less, but all three persons are coeternal and coequal with one another, so that in every respect, as has already been said above, both unity in Trinity, and Trinity in unity must be venerated. Therefore let him who wishes to be saved, think thus concerning the Trinity. But it is necessary for eternal salvation that he faithfully believe also the incarnation of our Lord Jesus Christ. Accordingly it is the right faith, that we believe and confess, that our Lord Jesus Christ, the Son of God is God and man. He is God begotten of the substance of the Father before time, and he is man born of the substance of his mother in time: perfect God, perfect man, consisting of a rational soul and a human body, equal to the Father according to his Godhead, less than the Father according to humanity. Although he is God and man, yet he is not two, but he is one Christ; one, however, not by the conversion of the Divinity into a human body, but by the assumption of humanity in the Godhead; one absolutely not by confusion of substance, but by unity of person. For just as the rational soul and body are one man, so God and man are one Christ. He suffered for our salvation, descended into hell, on the third day arose again from the dead, ascended to heaven, sits at the right hand of God the Father almighty; thence he shall come to judge the living and the dead; at his coming all men have to arise again with their bodies and will render an account of their own deeds: and those who have done good, will go into life everlasting, but those who have done evil, into eternal fire.-This is the Catholic faith; unless every one believes this faithfully and firmly, he cannot be saved.
DOCUMENTS OF THE ROMAN PONTIFFS AND OF THE COUNCILS
ST. PETER THE APOSTLE (?)-67 (?)
under whose name two canonical epistles are extant. ST. LINUS 67 (? )-79 (?)
The Primacy of the Roman Pontiff 1 [From the letter "ilu'i Tas alq,v,Mov," to the Corinthians]
( 1) BECAUSE of the sudden calamities that have followed one another 41 in turn and because of the adverse circumstances which have befallen ·1s, we think, brethren, that we have returned too late to those matters which are being inquired into among you, beloved, and to the impious and de- testable sedition . . . which a few rash and presumptuous men have aroused to such a degree of insolence that your honorable and illustrious name . . . is very much reviled . . . . In order to remind you of your duty, we write . . • . (57) You, therefore, who have laid the foundations of this insurrection, be subject in obedience to the priests and receive correction unto repentance . . . . (59) But if some will not submit to them, let them learn what He [Christ] has spoken through us, that they will involve themselves in great sin and danger; we, however, shall be innocent of this transgression . • . . ( 63) Indeed you will give joy and gladness to us, if having become obedient to what we have written through the Holy Spirit, you will cut out the unlawful application of your zeal according to the exhortation which we have made in this epistle concern- ing peace and union. 1 Funk, Patres apost. I 60 ff.; ed. K. Bihlmeyer I (1924) 35 ff.; Jf 9; Cst 9 ff.; MG 1, 205 A ff.; Msi I 171 A ff.
Concerning the Hierarchy and the Status of the Laity 1 [From the same epistle to the Corinthians]
(40) (For) they do not go astray who follow the commands of the Lord. Inasmuch as peculiar gifts have been bestowed upon the chief priest, a special place has been assigned to the priests, and particular duties are incumbent upon the Levites. The layman is bound by the precepts per- taining to the laity. (41) Let each of us, brethren, "in his own order" [I Cor. 15:23] with a good conscience not transgressing the prescribed rule of his own office give thanks to God honorably. ( 42) The Apostles were made preachers of the Gospel to us by the Lord Jesus Christ; Jesus Christ was sent by God . . . . Accordingly, when they had proclaimed the word through country districts and cities and had tested the first converts of these by the spirit, they appointed bishops and deacons of those who were to believe. ST. EVARISTUS (99) (?)-107 (?)
ST. HYGINUS 136 (? )-140 (?)
resp. ST. CALLISTUS I 217-222 The Incarnate Word 3 [From St. Hippolytus's Philosophy IX n, about the year 230]
42a " [ Callistus], however, influenced ZEPHYRINUS himself to speak to the people openly: I know one God Christ Jesus, and besides him no other begotten and passible; then indeed [CALLISTUS] said: The Fa- 1 Funk, op. cit., rro f.; ed. Bihlmeyer 47 f.; Cet 28 E. 2 At the time of VICTOR the primacy of the Roman Pontiff was acknowledged by all. For, when in the controversy concerning the celebration of Easter, Victor wished to excommunicate the churches of Asia, they indeed accused him of too great severity (as lrenaeus), but no bishop called into question either his right or his authority. Cf. Eusebius, Historia eccl. 5, 24 (MG 20, 439 fl.; Schwartz-Mommsen, Euseb. II I, 491 fl.]. 3 Refutatio omnium haeresium, ed. P. Wendland 1916, 246; MG 16 c, 3380. Con-
cerning this matter see Zeitschr. f. kath. Theo!. 41 (1917) 595 fl.; 52 (1928) 225 fl. (Konr. Preysing); 48 (1924) 314 fl. (H. Dieckmann).
ther did not die, but the Son: in such a way as this he kept up the per- petual dispute among the people. When we had learned his [CALLISTUS'S] purposes, we did not yield, refuting and resisting for the sake of truth: driven to madness, especially because all agreed to his pretext-not we, however-he invoked two gods, voluntarily discharging the virus which lay hidden in his internal organs."
The Absolving of Sins 1 [Fragment from Tertullian's "De pudicitia" c. 1]
"I also hear that an edict is published and is indeed final. Evidently the 43 Supreme Pontiff, because he is the bishop of bishops, declares: I forgive 11-ie sins of adultery and fornication to those who have performed the penance." 2
The Monarchical Constitution of the Church 3 [From epistle (6) "Quantam solicitudinem" to Cyprian, bishop of Carthage, 252]
"We know that CORNELIUS, bishop of the most holy Catholic 44 Church, was chosen by God almighty and by Christ our Lord; we confess our error; we have suffered imposture; we have been deceived by treachery and captious loquacity; for although we seemed to have held, as it were, a certain communication with a schismatical and heretical man, neverthe- less our heart has always been in the Church; for we are not ignorant that there is one God and that there is one Lord Christ, whom we have confessed, that there is one Holy Spirit and that there ought to be one bishop in the Catholic Church." Concerning the written proof for teaching the Holy Spirit, see Kirch n. 256 R n. 547; concerning the Trinity, see R n. 546. 1 CSEL XX 1, 220; Jf 79; ML 2, 981 A. 2 These words are ascribed by some to St. Zephyrinus, by others to St. Callistus,
by others to St. Agrippinus, Bishop of Carthage.
the schismatics Maximus, Urban, Sidonius, and others was offered to CORNELIUS and accepted by him.
The Ecclesiastical Hierarchy 1 [From the epistle "''Iva Of yv0," to Fabius, bishop of Antioch, in the year 251]
Therefore did not that famous defender of the Gospel [Novatian l know that there ought to be one bishop in the Catholic Church [ of the city of Rome] ? It did not lie hidden from him ( for how could it be con- cealed?) that in this there were forty-six priests, seven deacons, seven subdeacons, forty-two acolytes, and fifty-two exorcists and lectors together with porters and more than a thousand five hundred widows and [needy] eunuchs.
The Baptism of Heretics 2 [Fragment of a letter to Cyprian, from his letter (74) to Pompey]
( 1) ... "If therefore any come to you from any heresy whatsoever, let nothing be renewed except what has been transmitted, so that the hand is placed upon them for repentance, since the heretics among themselves properly do not baptize those coming to them, but only give them com- . " mun10n. [Fragment from a letter of Stephan from a letter (75) of Firmilianus to Cyprian] ( 18) "But," he [STEPHAN] says, "the name of Christ conduces greatly to faith and to the sanctification of baptism, so that whoever has been baptized anywhere in the name of Christ, at once obtains the grace of Christ." 3
ST. XYsTUs (Srxrns) II 258 1 Cst 149 B £.; Jf 106 c. Add.; ML 3, 741 A f. and MG 20, 622; Msi I 821 A f. CSEL III 2, 799 and 822 (Cypr. Opp., ed. Hartel); Jf 125; ML 3, u28 B f. and u69 Cf. 3 In the same epistle (75) Firmilianus attests to these statements:
( 8) . . . "STEPHAN and those who agree with him contend that the remission of sins and a second birth can result in the baptism of heretics . . . . (9) They do not think that inquiry ought to be made as to who it was that baptized, because he who was baptized could have gotten the grace by invoking the Trinity of names of the Father and the Son and the Holy Ghost" [ CSEL III 2, 815; ML 3, 1161 B f.]. And a little later Firmilianus says with indignation: (17) . . . "STEPHAN, who brags so about the place of his bishopric, and asserts
St. Dionysius, 25<)-268
The Trinity and the Incarnation 1 [Fragment from epistle (2) against the Tritheists and Sabellians, about the year 260]
( r) Now assuredly it is just to preach against those who destroy the 48 one power which is the most sacred teaching of the Church of God, divid- ing and rending it into some three powers and distinct substances and three deities. For I have heard that some who preach and explain the divine word among you are teachers of this belief; yet they, so to speak, are diametrically opposed to the opinion of Sabellius. For the latter blasphemes when he says that the Son himself is the Father and the reverse: the former indeed in a certain measure proclaim three gods, when they divide the sacred unity into three different sub- stances altogether distinct from one another. For it is necessary that the divine Word be united to the God of all, and that the Holy Spirit abide in God and dwell in Him: and thus the divine Trinity is reduced to and gath- ered into one, as it were, into a certain head, that is into the omnipotent God of all. For foolish Marcion's doctrine which divides and separates the monarchy into three principles is surely diabolical; moreover, it is not of the true disciples of Christ or of those to whom the teaching of the Savior is pleasing. For these know well that the Trinity is indeed proclaimed in divine Scripture, moreover, that three gods are taught neither in the Old nor in the New Testament. ( 2) But none the less they should be blamed who think that the Son is 49 a work, and that the Lord was made just as one of those things which were actually created; since divine statements bear witness that He was begotten, as is proper and fitting, not created or made. It is therefore not a trifling, but a very great irreverence to say that the Lord was made in some way. For if the Son was made, there was a time when He did not exist; and yet He always was, if He undoubtedly is, as He himself declares, in the Father [John 14: ro f.]. Moreover, and if Christ is the word, the wisdom, and the power ( for the divine Scriptures teach that Christ is [John 1:14; I Cor. 1:24], as you yourselves know), surely these are the powers of God. Wherefore, if the Son was made, there was a that he holds the succession of PETER on which the foundations of the Church have been laid . . . is not fired with any zeal against the heretics, granting to them no scant power of grace, but the greatest, so that he says and declares positively that they through the sacrament of baptism wash away the uncleanness of the old man and forgive the old deadly sins and make sons of God by heavenly regeneration and retrieve for eternal life by the sanctification of the divine bath." (CSEL III 2, 821; ML 3, II69 A]. 1 Cst 273 ff.; Jf 136; MG 25, 462 C ff.; Msi I 101 I A ff.
time when these powers did not exist; and so there was a time when God was without them; which is very absurd. But why should I treat further about these matters with you, man full of the Spirit, and especially who understand what absurdities follow from that opinion which asserts that the Son was made? It seems to me that the leaders of this belief did not consider these at all, and thus have completely strayed from the truth, when they explain differently from what the divine and prophetic Scripture wishes, the passage: "The Lord created man in the beginning of his ways" [Prov. 8:22: LXX]. Certainly there is not, as you know, only one meaning of the word "created." For in this passage "created" is the same as "he set him over works made by Him," made, I say, by the Son Himself. But here "created" ought not to be understood exactly as "made." For "to make" and "to create" differ from each other. "Is not he thy father that hast possessed thee, and made thee, and created thee?" [Dt. 32, 6:LXX] said Moses in the great canticle of Deuteronomy. And so who can rightly refute them: 0 rash and inconsiderate men, was he then a made thing "the first born of every creature" [Col. 1:15], "begotten from the womb before the daystar" [Ps. rn9:3:LXX] of whom as Wisdom says, "before all the hills he brought me forth"? [Prov. 8:25:LXX]. Finally any- body may read in many passages of the divine statements that the Son was "begotten," but nowhere "made." By reason of this they who dare to call His divine and inexplicable begetting a making, are clearly proved to speak falsely about the Lord's generation. (3) Neither therefore ought the admirable and divine unity be separated into three godheads, nor ought the dignity and supreme magnitude of the Lord be lessened by the designation of making; but we must believe in God the Father Almighty, and in Christ Jesus his Son, and in the Holy Spirit, that the Word, moreover, is united to the God of all. For He said: "I and the Father are one" [John rn:30 ], and: "I am in the Father, and the Father in me" [John 14:rn]. Thus it is evident that the divine Trinity and the holy proclamation of the monarchy will be pre- served intact.
COUNCIL OF ILLIBERI 1 BETWEEN 300/306 2 The Indissolubility of Matrimony 52a Can. 9. Likewise let the faithful woman, who has left an adulterous husband and attracts another faithful one, be forbidden to marry; if she 1 Elvira in Spain.
should marry, let her not receive communion unless he whom she has left has previously departed this world; unless by chance the exigency of ill- ness should compel the giving. The Celibacy of the Clergy Can. 27. A bishop, or any priest at all, may have with him only a sister 52b or a virgin daughter dedicated to God; it is decided that he by no means have a stranger. Can. 33. It is decided that marriage be altogether prohibited to bishops, 52c priests, and deacons, or to all clerics placed in the ministry, and that they keep away from their wives and not beget children; whoever does this, shall be deprived of the honor of the clerical office. Baptism and Confirmation Can. 38. If people are traveling by sea in a foreign place or if there is no 52d church in the neighborhood, a person of the faith who keeps his baptism sound and is not twice married, can baptize a catechumen placed in the exigency of sickness, on condition that, if he survives, he bring him to a bishop, in order that it may be made perfect by the imposition of the hand. Can. 77. If any deacon ruling the people without a bishop or priest 52c baptizes some, the bishop will have to confirm these by a blessing; but if they should depart the world beforehand, in the faith in which anyone of them has believed, that one can be justified. ST. EusEBIVs 309 (or 310)
COUNCIL OF ARELAS 1 I 314 Plenary (against the Donatists) The Baptism of Heretics 2 Can. 8. Concerning the Africans, because they use their own law so as 53 to rebaptize, it has been decided that, if anyone from a heretical sect come to the Church, he should be asked his creed, and if it is perceived that he has been baptized in the Father and the Son and the Holy Spirit, only the hand should be imposed upon him, in order that he may receive the Holy Spirit. But if upon being questioned he does not answer this Trinity, let him be baptized. Can. I5. That deacons may not offer, see Keh 373. 53* 1 Arles inGaul.
Council of Nicea I, 325
COUNCIL OF NICEA I 325 Ecumenical I ( against the Arians).
The Nicene Creed 1 [Version of Hilary of Poictiers]
We believe in one God the Father almighty, creator of all things visible and invisible. And in our one Lord Jesus Christ the Son of God, the only- begotten born of the Father, that is of the substance of the Father, God of God, light of light, true God of true God, born, not made, of one substance with the Father ( which they call in Greek "homousion"), by whom all things were made, which are in heaven and on earth, who for our salva- tion came down, and became incarnate '.nd was made man, and suffered, and arose again on the third day, and ascended into heaven, and will come to judge the living and the dead. And in the Holy Spirit. But those who say: "There was [ a time] when he was not," and, "Be- fore he was born, he was not," and "Because he was made from non- existing matter, he is either of another substance or essence," and those who call "God the Son of God changeable and mutable," these the Catho- lic Church anathematizes. 2
The Baptism of Heretics and the Viaticum of the Dying 3 [Version of Dionysius Exig. 4 ]
Can. 8. Concerning those who call themselves Cathari [Novatians] that is, clean, if at any time they come to the Catholic Church, it has been decided by the holy and great Council, that, provided they receive the imposition of hands, they remain among the clergy. However, be- cause they are accepting and following the doctrines of the Catholic and Apostolic Church, it is fitting that they acknowledge this in writing before all; that is, both that they communicate with the twice married and with those who have lapsed during a persecution. Can. 19. Concerning the Paulianists who take refuge with the Catholic Church, a decree has been published that they should be fully baptized. 1 Orientalia christiana periodica (Roma) 2 (1936) 342 f. (J. Ortiz de Urbina). H 160 ff.; coll. Hfl I 314; ML 10, 536 A; Msi II 666 C f. (cf. V 688): Hrd I 946 E 3II (1244); cf. KBdS 146; Bar(Th) ad 325 n. 73 ff. (4, 127b ff.); C.H. Turner, Eccl. occid. monumenta wris antiquissima. T. I, fasc. I, pars 2 ( 1904) 106 ff. 2 The Latin text of this condemnation is taken from ACOec I 3 P. 1, p. 121.
427; Msi II 671 B (cf. 896) 675 B 673 D f. (cf. 900). • C. H. Turner, Eccl. occid. mon. iuris antiq. T. I, fasc. I, p. 2, 262 ff.
If, however, any of these in time past have been in the clerical order, if indeed they have appeared spotless and above reproach, after being bap- tized, let them be ordained by the bishop of the Catholic Church . . . . Can. r 3. Concerning these, who approach death, even now the ancient 57 and regular law will be kept; so that, if anyone is departing from the body, he be not deprived of the last and necessary viaticum. But if after being despaired of, and receiving communion, and being made a sharer of the oblation, he again regains his health, let him be among those who receive only the communion of prayer. Generally, however, to everyone without exception placed at death and requesting that the grace of com- munion be given him, the bishop probably ought to give from the obla- tion. Synodal letter to the Egypttans 'concerning the error of Arius 57* and the ordinations made by Melitius see Keh n 4m f.
ST. MARCUS 336
The Primacy of the Roman Pontiff 1 [From the epistle "'Avcyvwv Ta ypafL/Lara" to the Antiochenes, in the year 34 r]
For if, indeed as you assert, some sin has risen among them, a judicial 57a investigation ought to have been made according to the ecclesiastical canon, and not in this manner. Everyone should have written to us, in order that thus what was just might be decided by all; for the bishops were the ones who suffered, and it was not the ordinary churches that were harassed, but which the apostles themselves governed in person. Yet why has nothing been written to us, especially regarding the Alexandrian church? Or do you not know that it is the custom to write to us first, and that here what is just is decided? Certainly if any suspicion of this nature did fall upon the bishop of that city, the fact should have been written to this church.
The Primacy of the Roman Pontiff 2 [Authentic text] [Can. 3] (Isid. [Greek version] 3. Hosius the 57b 4). Caius the bishop said: That also, bishop said: It is necessary to de- 1 Cst 385 B; ML 8, 906 A. 2 C. H. Turner, Eccl. occid. monumenta i11ris antiquissima. T. I, fasc. 2, para. 3,
that a bishop may not cross from dare this in order that no bishop one province into another province, may keep crossing from his own in which there are bishops, unless province into a different province in perchance on the invitation of his which there are bishops, unless per- brothers, lest we seem to have shut chance he should be invited by his the door of charity.-That too brothers, so that we may not seem should be provided; if perchance in to close the doors of charity. And any province some bishop has a dis- this too, one must provide for, that, pute with a brother bishop, let no if in any province one of the bishops one of these summon the bishops should have trouble with his from another province.-But if any brother and fellow-bishop, neither bishop has been judged in some of these two call to his aid as judges case, and he thinks he has a good the bishops of another province. Yet case, so that a new trial may be on the other hand, if one of the given, if it seems good to you, let bishops should think that he is be- us honor the memory of the most ing condemned in some trouble, holy Apostle, PETER: either let and thinks that he has not an un- those who have examined the case sound, but a good case, in order or the bishops who reside in the that a new trial may be held, if it next province write to the Roman seems good to your charity, let us bishop; and if he should judge that honor the memory of Peter the the judicial investigation ought to apostle, and let these judges write be repeated, let it be repeated, and to Julius the bishop of Rome so let him appoint judges. But if he that through the bishops who bor- should determine that the case is der on the province, if it should be such, that what has been finished necessary, the trial be reopened, and should not be reopened, his decree he himself should furnish the shall be confirmed. Is this agreeable judges. But if it cannot be proven to all? The synod replied: It is that this matter is of such a nature agreeable. as to need a new trial, let not the decisions made once be set aside, but let them be confirmed.
(Isid. 5). Gaudentius the bishop 4. Gaudentius the bishop said: If said: To this very holy opinion it is decided, we ought to add to which you have offered, if it is this decision which you have offered agreeable, we ought to add: when full of pure charity: that, if a bishop any bishop has been deposed by the has been deposed by the judgment
492 ff. Concerning the name "Serdica" (in place of "Sardica") ibid., p. 533. Hrd I 637 E f. Cf. Hf! I 560 ff.; Keh n. 500 ff. C. H. Turner (The fourna/ of Theological Studies 3 [1902] 370-397) has vindicated the genuineness of the canons of Serdica impugned by J. Friedrich (1901).
Council of Serdica, 34_3-344 judgment of those bishops who of these bishops who are in the abide in the neighboring places, and neighborhood, and he alleges that when he has proclaimed that he the business of defense will again must plead his case in the city of fall upon himself, another may not Rome, another bishop may not be be ordained to his office unless ordained for his place in the same previously the bishop of Rome has office after the appeal of him who come to a decision concerning him seems to have been deposed, unless and has published his judgment. his case has been decided by the judgment of the bishop of Rome.
[Can. 36] (Isid. 6.) Osius the 5. Hosius the bishop said: It has 57d bishop said: However it has been been agreed that, if a bishop has agreed, that, if a bishop has been been accused, and the assembled accused, and the assembled bishops bishops of the same region have of the same province have judged deposed him from his rank, and in and deprived him of his office, and as much as he has appealed and he appears to have appealed, and taken refuge with the most blessed has taken refuge with the most bishop of the Roman church, and blessed bishop of the Roman church he has wished to hear him, if he and has desired to be heard, and thinks it is just to renew the exami- he has thought it just that an ex- nation of his difficulty, let him amination be made anew, let him deign to write to these bishops who deign to write to these bishops who live in the neighboring province so are in the adjoining and neighbor- that they themselves may examine ing province so that they themselves carefully and with exactness each may diligently make all inquiries matter and declare their vote on and decide according to their pledge the problem according to their of truth. But if anyone asks that his pledge of truth. But if anyone case be heard again and by his plea should ask that his case be heard moves the Roman bishop to send a again, and by his prayer seems to presbyter from his own side, what move the bishop of Rome to dis- he [ the presbyter] wishes or what patch elders from his side; what he he determines will be in the power decides is good is in the power of of the bishop; and if he decrees the bishop himself, and if he deter- those ought to be sent who in per- mines that it is necessary to send son may judge with the bishops and those who will judge with the who have the authority [ of him] by bishops and who have the absolute whom they have been appointed, it authority of him by whom they [ this decree] will be within his de- were sent, this also must be granted. cision. But if he believes that the But if he should consider it suffi- bishops suffice to put an end to the cient by reason of the examination affair, he will do that which he de- of the difficulty and the sentence of
cides in accordance with his own the bishop, he will do what he very wise deliberation. thinks is good according to his very wise deliberation. The bishops gave an answer. What was said was agreeable.
[From the epistle "Quad semper" by wh1c/1 tlze synod transmitted its acts to St. fultus j 1 57c For this will seem to be best and most fitting indeed, if the priests from each and every province refer to the head, that is, to the chair of PETER the apostle.
Concerning the Baptism of Heretics, see St. SIRICIUS [n. 88]
COUNCIL OF ROME, 382 2 The Trinity and the Incarnation 3 [Tome of DAMASUS 4 ]
[ After this Council, which was assembled in the city of Rome by the Catholic bishops, 5 they made additions concerning the Holy Spirit]. And because afterwards this error became so fixed that they even dared to say with sacrilegious words that the Holy Spirit was made by the Son: ( r) We anathematize those who proclaim quite freely that he is not of one power and substance with the Father and the Son. ( 2) We anathematize those also who follow the error of Sabellius, saying that the same one is Father as well as Son. 1 CSEL 65, 127; Cst 395 If.; Msi IJJ 40 If.; Hrd I 653 f. Concerning the genuine- ness of this passage, cf. "Scholastik" I (1926), 260 (A. Feder). 2 P. Gal tier, Reel,. de science rel. 26 (1936) 385 If., shows that the "Tomus Damasi" is due to this council. 3 C. H. Turner, Eccl. occid. monumenta iuris antiquissima. T. I, fasc. II, pars 1 (1913) 284 If. "Tomus Damasi contains (after the Nicene Creed) the following canons: Cst 5II A If. (cf. 518); coll. H. 272 If.; If 235 c. Add.; ML 13, 358 Bf. and 56, 686 B If.; Msi lJJ 481 D If. (cf. 486 C. If.); Hrd. I 802 B f. 4 The canons of this tome have been taken, as it seems, from the Council of
Constantine I, and are praised as law by Celestine I [ML 53, 290 A] and Vigilius . 5 Namely, the bishops gathered at Rome [ cf. ML 56, 687 note a].
Council of Rome, 382 JI (3) We anathematize Arius and Eunomius who with equal impiety, 61 though in different terms, declare that the Son and Holy Spirit are creatures. (4) We anathematize the Macedonians who, springing from the root 62 of Arius, have changed not the perfidy, but the name. ( 5) We anathematize Photinus who, renewing the heresy of Ebion, 63 confesses that the Lord Jesus Christ was of Mary only. ( 6) We anathematize those who say ( there are) two Sons, one eternal, 64 and the other after the assumption of flesh from the Virgin. (7) We anathematize those who say that instead of the rational and in- 65 tellectual soul of man, the Word of God dwelt in a human body, al- though the Son Himself and Word of God was not in His own body in- stead of a rational and intellectual soul, but assumed our soul without sin (that is the rational and intellectual soul) and saved it. ( 8) We anathematize those who contend that the Word, the Son of 66 God, has extension or collection ( of members) and is separate from the Father, is unsubstantial, and will have an end. (9) Those also who have moved from churches to churches, we hold as 67 not belonging to our communion until they return to those cities in which they were first established. But if one is ordained in the place of one who is living, while another is moving, let him who has left his own city be without the dignity of the priestly office until his successor rests in the Lord. ( rn) If anyone does not say that the Father does always exist, the Son 68 does always exist, and the Holy Spirit does always exist, he is a heretic. (II) If anyone does not say that the Son was begotten of the Father, 69 that is, of the divine substance of Him Himself, he is a heretic. ( 12) If anyone does not say that the Son of God is true God just as [His] 70 Father is true God [and] He is all-powerful and omniscient and equal to the Father, he is a heretic. ( 13) If anyone says that because He was established in the flesh when 71 He was on earth, He was not in heaven with the Father, he is a heretic. ( 14) If anyone says, that in the passion of the cross God felt pain, and 72 not the body with the soul which the Son of God Christ had assumed-the form of a servant, which He had taken upon himself [cf.Phil. 2:7], as says the Scripture-, he does not think rightly. ( 15) If anyone does not say that He sits at the right hand of the Father, 73 in the flesh, in which He will come to judge the living and the dead, he is a heretic. (16) If anyone does not say that the Holy Spirit, just as the Son, is truly 74 and properly of the Father, of divine substance, and is not true God, he is a heretic. ( 17) If anyone does not say that the Holy Spirit can do all things and 75
Council of Rome, 382 knows all things and is everywhere just as the Son and the Father, he is a heretic. ( 18) If anyone says that the Holy Spirit is a creature, or was made by the Son, he is a heretic. ( 19) If anyone does not say that the Father made all things through the Son and His Holy Spirit, that is, the visible and the invisible; he is a heretic. ( 20) If anyone does not say that there is one divinity of Father, and Son, and Holy Spirit, one sovereignty, one majesty, one power, one glory, one dominion, one kingdom, and one will and truth, he is a heretic. (21) If anyone does not say there are three true persons of Father, and of Son, and of Holy Spirit, equal, immortal, containing all things visible and invisible, ruling all things, judging all things, vivifying all things, creating all things, saving all things, he is a heretic. (22) If anyone does not say that the Holy Spirit ought to be adored by every creature just as the Son and Father, he is a heretic. (23) If anyone thinks well of the Father and the Son, but does not rightly esteem the Holy Spirit, he is a heretic, because all heretics who think erroneous! y about the Son [ of God] and the [ Ho! y] Spirit are found in the perfidy of the Jews and the pagans. (24) But if anyone divides,1 saying that God [Christ's] Father, and God His Son, and God the Holy Spirit are gods, and does not thus say God on account of the one divinity and power which we believe and know ( to be) the Father's, and the Son's, and the Holy Spirit's, but taking away the Son or the Holy Spirit, thus believes that the Father alone is called God, or in this manner believes God one, he is a heretic in every respect, nay rather a Jew, because the name of gods was attached and given both to angels and to all the saints from God, but of the Father, and of the Son, and of the Holy Spirit because of their one and equal divinity, not the name of gods, but of God is declared and revealed to us, in order that we may believe, because we are baptized only in the Father, and the Son, and the Holy Spirit and not in the names of archangels or angels, as heretics, or Jews, or even demented pagans. This then is the salvation of Christians, that believing in the Trinity, that is, in the Father, and in the Son, and in the Holy Spirit, [ and J bap- tized in this, we believe without doubt that there is on! y one true divinity and power, majesty and substance of the same. 1 "Partiatur" (not "putat") should be read according to P. Galtier [Le. 566 ff.].
Council of Rome, 382 The Holy Spirit 1 ["Decree of DAMASUS" from the acts of the Roman Synod, in the year 382]
It has been said: We must first treat of the sevenfold Spirit, which re- 83 poses in Christ, the Spirit of wisdom: Christ, the power of God and the wisdom of God [I Cor. 1 :24]. The Spirit of understanding: I will give thee understanding, and I will instruct thee in this way, in which thou shalt go [Ps. 31:8]. The Spirit of counsel: And his name shall be called angel of great counsel [ls. 9:6: LXX]. The Spirit of power (as above): The power of God and the wisdom of God [I Cor. 1 :24 ]". The Spirit of knowledge: on account of the excellence of the knowledge of Christ Jesus the apostle [Eph. 3:19]. The Spirit of truth: I am the way and the life and the truth [John 14 :6]. The Spirit of fear [ of God]: The fear of the Lord is the beginning of wisdom [Ps. no: 10] . . . [there follows an explanation of the various names of Christ: Lord, Word, Flesh, Shepherd, etc.] ... For the Holy Spirit is not only the Spirit of the Father or not only the Spirit of the Son, but the Spirit of the Father and of the Son. For it is written: If anyone love the world, the Spirit of the Father is not in him [I John 2:15; Rom. 8:9]. Likewise it is written: Now if any man have not the Spirit of Christ, he is none of his [Rom. 8:9]. When the Father and the Son are mentioned in this way, the Holy Spirit is understood, of whom the Son himself says in the Gospel, that the Holy Spirit proceedeth from the Father [John 15:26], and he shall receive of mine and shall announce it to you [John 16:14.] The Canon of Sacred Scripture 2 [From the same decree and the acts of the same Roman Synod]
Likewise it has been said: Now indeed we must treat of the divine 84 Scriptures, what the universal Catholic Church accepts and what she ought to shun. 1 C. H. Turner, Latin lists of the canonical books: The fournal of Theological Studies 1 (1900) 556 ff. ML 19, 787 B ff.: Jf 251 c. Add. 700; cf. ML 59, 157 A ff.; Hrd I 775 D ff.: Z II 259 ff.~This and what follows concerning the canon of the Scripture are the first part of a very celebrated document "De libris recipiendis vel non recipiendis," which is called "Decretum GELASII" [see n. 162 ff.]. Andr. Thiel. [Epp. Rom. PP. 44 ff.] especially contends that this, conceived and edited by DAMASUS, was in truth repeated by GELASIUS; and Turner (1 c. 554] holds (this) as certain, Ed. Schwartz (Zeitschr. f. neutest. Wissensclzaft 29 [ 1930] 161 ff.) as probable, who says that the words referred to in n. 83 "Spiritus enim Sanctus ..• Nominato itaque Patre et Filio intelligitur Spiritus" were interpolated from St. Au- gustine's tract, on John 9, n. 7 in opposition to Dobschiits, Das Decretum Gelasianum (Leipzig: 1912), p. 4 245 f. 2 Turner r. c.; ML 19 700 B ff. (cf. 59, 157 A ff.); Msi VIII 145 C ff.
Council of Constantinople I, 381 The order of the Old Testament begins here: Genesis one book, Exodus one book, Leviticus one book, Numbers one book, Deuteronomy one book, Josue Nave one book, Judges one book, Ruth one book, Kings four books, Paralipomenon two books, Psalms one book, Solomon three books, Proverbs one book, Ecclesiastes one book, Canticle of Canticles one book, likewise Wisdom one book, Ecclesiasticus one book. Likewise the order of the Prophets. Isaias one book, Jeremias one book, with Ginoth, that is, with his lamentations, Ezechiel one book, Daniel one book, Osee one book, Micheas one book, Joel one book, Abdias one book, Jonas one book, Nahum one book, Habacuc one book, Sophonias one book, Aggeus one book, Zacharias one book, Malachias one book. Likewise the order of the histories. Job one book, Tobias one book, Esdras two books, Esther one book, Judith one book, Machabees two books. Likewise the order of the writings of the New and eternal Testament, which the holy and Catholic Church supports. Of the Gospels, according to Matthew one book, according to Mark one book, according to Luke one book, according to John one book. The Epistles of Paul [the apostle] in number fourteen. To the Romans one, to the Corinthians two, to the Ephesians one, to the Thessalonians two, to the Galatians one, to the Philippians one, to the Colossians one, to Timothy two, to Titus one, to Philemon one, to the Hebrews one. Likewise the Apocalypse of John, one book. And the Acts of the Apos- tles one book. Likewise the canonical epistles in number seven. Of Peter the Apostle two epistles, of James the Apostle one epistle, of John the Apostle one epistle, of another John, the presbyter, two epistles, of Jude the Zealot, the Apostle one epistle, seen. 162 ff.1 The canon of the New Testament ends here.
COUNCIL OF CONSTANTINOPLE I 381 Ecumenical II (against the Macedonians, etc.) Condemnation of the Heretics 2 The faith of the three hundred Can. r. [Version of Dionysius and eighteen Fathers who assem- Exig.] The faith of three hundred bled at Nicea in Bithynia is not and eighteen Fathers, who con-. 1 Certain ones even attribute to DAMASUS that part of the "Decree of Gelasius" which treats of the Primacy and the Patriarchal Sees [ see n. r 63 J: cf. Zahn et Thiel r I cc. and C. H. Turner, Eccl. occid. monumenta iuris antiquisissima T. I, fasc. r, pars 2, p. 155 ff. and fasc. 2, pars 1, p. xiv.
Council of Constantinople l, 381 to be disregarded; but it remains vened at Nicea in Bithynia, ought authoritative, and all heresy is to not to be violated; but remains firm be anathematized: and especially and stable. Every heresy ought to that of the Eunomians or of the be anathematized, and especially Anomians, and that of the Arians, those of the Eunomians or Ano- or that of the Eudoxians, and that mians, and of the Arians or Eu- of the Macedonians, that is to say doxians, and of the Macedonians or of those opposing the Spirit, and those who oppose the Holy Spirit, that of the Sabellians, of the Mar- and of the Sabellians, and of the cellians and that of the Photinians Marcellians, and of the Photinians, and that of the Apollinaria.ns. and of the Apollinarians.
The "Nicene-Constantinopolitan" 1 Creed We believe in one God, Father [Version of Dionysius Exiguus] 86 omnipotent, maker of heaven and We believe [ I believe] in one God earth, and of all things visible and the Father almighty, maker of invisible. And in one Lord Jesus heaven and earth, and of all things Christ, the only begotten Son of visible and invisible. And in one God, born of the Father before all Lord Jesus Christ, the Son of God, ages, light of light, true God of true born of the Father [ the on! y be- God, begotten not made, consub- gotten Son of God. And born of the stantial with the Father, by whom Father] before all ages. [God of all things were made, who for us God, light of light] true God of true men and for our salvation came God. Born [Begotten], not made, down and was made flesh by the consubstantial with the Father, by Holy Spirit and of the Virgin whom all things were made. Who Mary, and became man, and was for us men and our salvation [ and crucified for us by Pontius Pilate, for our salvation] came down from suffered, and was buried and arose heaven. And was incarnate by the again the third day, according to Holy Spirit of the Virgin Mary, and the Scripture, and ascended into was made human [ was made man]. heaven, and sits at the right hand of And he was crucified [He was the Father, and is coming again crucified also] for us under Pontius with glory to judge the living and Pilate, [ suffered ]-and was buried. the dead; And on the third day he rose again, 1 ACOec II 1 P. 2, 80; Msi III 565 A; H 165 f.; Missale Romanum; Hrd I 813 B; ML 48, 772 A; Bar(Th)ad 381 n. 29 (5, 4616). Cf. Rev. d'hist. eccl. 32 (1936) 809 ff. (J. Lebon). See the text slightly changed of Theodorus Mops. in A. Rucker, Ritus baptismi et Missae . . . , Monasterii 1933, 42 f. This creed, after the Synods of EPHEUS and CHALCEDON, passed into the liturgical use of the Oriental Church, and this same thing took place in the West about the end of the eighth century through St. Paulinus of Aquileia against the Adoptians. Those words which are enclosed in brackets show the liturgical text almost as it was prepared by St. Paulinus, Rech. de theol. anc. et med. 1 [1929] 7 ff. (B. Capelle).
[ according to the Scriptures. And] ascended into heaven, sits at the right hand of the Father, [and] will come again with glory to judge the living and the dead; of whose kingdom there shall be of whose kingdom there shall not no end. And in the Holy Spirit, be an end. And in the Holy Spirit, the Lord, the giver of life, who pro- the Lord and giver of life, proceed- ceeds from the Father, who to- ing from the Father, [ who proceeds gether with the Father and Son is from the Father and the Son,1 worshipped ancj glorified, who who] to be adored with the Father spoke through the prophets. In one and the Son [ is adored together holy, Catholic, and Apostolic with] and to be glorified together Church. We confess one baptism with (them) [ and is glorified to- for the remission of sins. We look gether with], who spoke through for the resurrection of the dead, the holy Prophets [by the Proph- and the life of eternity to come. ets]. And in one holy Catholic and Amen. apostolic Church. We confess [I confess] one baptism for the re- mission of sins. We expect [ And I expect] the resurrection of the dead, and the life of a future age [ to come]. Amen.
The Primacy of the Roman Pontiff 2 [From the epistle ( r) "Directa ad decessorem" to Himerius, Bishop of Terracina, Feb. ro, 385]
To your inquiry we do not deny a legal reply, because we, upon whom greater zeal for the Christian religion is incumbent than upon 1 The addition "and the Son" was first made in Spain. From here this custom passed over into Gaul, then into Germany, as is clear from the Gallican liturgy of Moneius at the beginning of the fifth century, from the Synod of the Forum Julii 791, of Frankfurt 794, of Aquisgranum (Aachen), 809, which asked Leo III that it be reaccepted by the Roman Church. This, however, Leo refused, not because he rejected the dogma, but because he feared to add anything to the traditional form [ cf. n. 125, 148, 159]. Afterwards, indeed, when St. Henry obtained from Bene- dict VIII his request that the creed be sung among the ceremonies of the Masses, the addition was accepted. This finally was admitted simultaneously by the Latins and the Greeks in the ecumenical Synods of Lyons II [n. 460] and of Florence [n. 691]. 2 Cst 624; Jf 255 c. Add.; ML 13, 1132 C; Msi III 655 D; Hrd I 847 C.
the whole body, out of consideration for our office do not have the liberty to dissimulate, nor to remain silent. We carry the weight of all who are burdened; nay rather the blessed apostle PETER bears these in us, who, as we trust, protects us in all matters of his administration, and guards his heirs.
The Baptism of Heretics 1 [From the same letter to Himerius]
( 1, 1) And so on the first page of your letter you have indicated that 88 very many baptized by the impious Arians are hastening to the Catholic faith and that certain of our brothers wish to baptize these same ones again. This is not allowed since the Apostle forbids it to be done [ cf. Eph. 4 :5; Heb. 6:4 ff. (?)] and the canons oppose it, and after the cessation of the Council of Ariminum general decrees 2 sent to the provinces by my predecessor LIBERIUS of venerable memory prohibit it. These together with the Novatians and other heretics we join to the company of the Catholics through the sole invocation of the sevenfold Spirit by the im- position of a bishop's hands, just as it was determined in the Synod, which, too, the whole East and West observe. It is proper that you also do not deviate from this course henceforth, if you do not wish to be separated from our company by synodal decision. 3
Christian Marriage 4 [From the same epistle to Himerius]
(4, 5) But you have inquired concerning the marri ..ge veil, whether one 88a can receive in matrimony a girl betrothed to another. Let this not be done. We prohibit it in every way, because, if that blessing which the priest gives to the bride is violated by any transgression, it is ~ike a kind of sacrilege among the faithful.
1 Cst 624 C f. These decrees do not seem to be extant now. 3 After this that very famous controversy concerning rebaptism finally reached an end [see n. 46 f. 53, 55]. The Council of Carthage I under Gratus in the year 348 or 349, can.
88* (5, 6) The relapses into passions to be forgiven finally before death, see Keh. n. 657.
The Celibacy of the Clergy 1 [From the same epistle to Himerius]
(7, 8 ff.) Let us come now to the most sacred orders of the clergy, which we find so abused and so disorderly throughout your provinces to the in- jury of venerable religion, that we ought to say in the words of Jeremias: Who will water to my head, or a fountain of tears to my eyes? and I will weep for this people day and night (Jer. 9:1) . . . . For we have learned that very many priests and levites of Christ, after long periods of their consecration, have begotten offspring from their wives as well as by shame- ful intercourse, and that they defend their crime by this excuse, that in the Old Testament it is read that the faculty of procreating was given to the priests and the ministers. Whoever that follower of sensual desires is let him tell me now: •.. Why does [ the Lord] forewarn those to whom the holies of holies were to be entrusted saying: Be ye holy, because I your Lord God am holy [Lev. 20:7; I Pet. 1: 16]? Why also were the priests ordered to dwell in the temple at a distance from their homes in the year of their turn? Evidently for this reason that they might not be able to practise carnal intercourse with their wives, so that shining with purity of conscience they might offer an acceptable gift to God. . . . Therefore also the Lord Jesus, when He had enlightened us by His coming, testifies in the Gospel, that he came to fulfill the Law, not to destroy it [Matt. 5:17]. And so He has wished the beauty of the Church, whose spouse He is, to radiate with the splendor of chastity, so that on the day of judgment, when He will have come again, He may be able to find her without spot or wrinkle [Eph. 5:27] as He instituted her through His Apostle. All priests and levites are bound by the indissoluble law of these sanctions, so that from the day of our ordination, we give up both our hearts and our bodies to continence and chastity, provided only that through all things we may please our God in these sacrifices which we daily offer. "But those who are in the flesh," as the vessel of election says, "cannot please God" [Rom. 8:8]. But those, who contend with an excuse for the forbidden privilege, so as to assert that this has been granted to them by the Old Law, should know that by the authority of the Apostolic See they have been cast out of every ecclesiastical office, which they have used unworthily, nor can they
1 Cst 629 D ff. It must be noted that in this document celibacy was not instituted, but is supposed to have existed for a long time.
Council of Carthage III, 397 ever touch the sacred mysteries, of which they themselves have deprived themselves, so long as they give heed to impure desires. And because existing examples warn us to be on our guard for the future should any bishop, priest, or deacon be found such, which henceforth we do not want, let him now understand that every approach to indulgence is barred through us, because it is necessary that the wounds which are not sus- ceptible to the healing of warm lotions be cut out with a knife.
The Ordinations of Monks 1 [From the same epistle to Himerius]
(13) We both desire and will that monks also, whom however the 90 austerity of their manners and the holy disposition of their lives and faith commend, be added to the offices of the clergy . . . [ cf. n. 1580].
The Virginity of the Blessed Virgin Mary 2 [From epistle (9) "Accepi litteras vestras" to Anysius, Bishop of Thessa lonica, 392]
(3) Surely, we cannot deny that regarding the sons of Mary the state- 91 ment is justly censured, and your holiness has rightly abhorred it, that from the same virginal womb, from which according to the flesh Christ was born, another offspring was brought forth. For neither would the Lord Jesus have chosen to be born of a virgin, if he had judged she would be so incontinent, that with the seed of human copulation she would pollute that generative chamber of the Lord's body, that palace of the eternal King. For he who imputes this, imputes nothing other than the falsehood of the Jews, who say that he could not have been born of a virgin. For, if they accept this authority from the priests, that Mary seems to have brought forth many children, they strive to sweep away the truth of faith with greater zeal.
COUNCIL OF CARTHAGE (III) 397 The Canon of the Sacred Scripture 3 Can. 36 (or otherwise 47). [It has been decided] that nothing except 92 the Canonical Scriptures should be read in the church under the name of the Divine Scriptures. But the Canonical Scriptures are: Genesis, Exo- 1 Cst 635. 2 Cst 681 Bf.: Jf 261; ML 13, 1177 B; Msi III 675 A; Hrd I 859 C £.-There
is a discussion of the error of Bonosius. 3 ML 56, 428 A f. (cf. 871); Msi III 924 A; Hrd I 968 A; c. Hf! II 68; Z II
251; EB n. 11 ff.-Cf. Z II 251 f.
dus, Leviticus, Numbers, Deuteronomy, Josue, Judges, Ruth, four books of Kings, Paralipomenon two books, Job, the Psalter of David, five books of Solomon, twelve books of the Prophets, Isaias, Jeremias, Daniel, Ezechiel, Tobias, Judith, Esther, two books of Esdras, two books of the Machabees. Moreover, of the New Testament: Four books of the Gospels, the Acts of the Apostles one book, thirteen epistles of Paul the Apostle, one of the same to the Hebrews, two of Peter, three 1 of John, one of James, one of Jude, the Apocalypse of John. Thus [it has been decided] that the Church beyond the sea may be consulted regarding the confirmation of that canon; also that it be permitted to read the sufferings of the martyrs, when their anniversary days are celebrated.
The Orthodoxy of the Pope LIBERIUS 2 [From the epistle "Dat mihi plurimum" to Venerius, Bishop of Milan, about the year 400]
That which is done for the love of Christ gives me very much joy; Italy, as victor with that zeal and aroused ardor for the godhead, retained that faith whole which was handed down from the Apostles and placed in the whole world by our ancestors. For at this time when Constantius of holy memory held the world as victor, the heretical African faction was not able by any deception to introduce its baseness because, as we believe, our God provided that that holy and untarnished faith be not contaminated through any vicious blasphemy of slanderous men-that faith which had been discussed and defended at the meeting of the synod in Nicea by the holy men and bishops now placed in the resting-place of the saints. For this faith those who were then esteemed as holy bishops gladly en- dured exile, that is Dionysius, thus a servant of God, prepared by divine instruction, or those following his example of holy recollection, LIBERIUS bishop of the Roman Church, Eusebius also of Vercelli, Hilary of the Gauls, to say nothing of many, on whose decision the choice could rest to be fastened to the cross rather than blaspheme God Christ, which the Arian heresy compelled, or call the Son of God, God Christ, a creature of the Lord. 3 93* Council of Toledo the year 400, The Minister of Unction and Anointing (can. 20) see Keh n. 712. 1 Cf. Deer. DAMAS! [n. 84]. 2 Revue d'hist. et litt. relig. (Paris) 4 (1899) 5-8 (J. van den Gheyn). Pitra, Analecta novissima Spicilegii Solesmensis (1885) I 463 f. (cf. 20 ff.); Jf 281 c. Add. (cf. Cst p. XIII). 3 There follows the condemnation of the errors of Origen.
The Baptism of Heretics 2 [From epistle (2) "Etsi tibi" to Vitricius, Bishop of Rouen, Feb. 15, 404]
(8) That those who come from the Novatians or the Montanists should 94 be received by the imposition of the hand only, because although they were baptized by heretics, nevertheless they were baptized in the name of Christ.
Reconciliation in the Moment of Death 3 [From the epistle "Consulenti tibi" to Exuperius, Bishop of Toulouse, Feb. 20, 405]
( 2) ... It has been asked, what must be observed with regard to 95 those who after baptism have surrendered on every occasion to the pleas- ures of incontinence, and at the very end of their lives ask for penance and at the same time the reconciliation of communion. Concerning them the former rule was harder, the latter more favorable, because mercy intervened. For the previous custom held that penance should be granted, but that communion should be denied. For since in those times there were frequent persecutions, so that the ease with which communion was granted might not recall men become careless of reconciliation from their lapse, communion was justly denied, penance allowed, lest the whole be entirely refused; and the system of the time made remission more difficult. But after our Lord restored peace to his churches, when terror had now been removed, it was decided that communion be given to the departing, and on account of the mercy of God as a viaticum to those about to set forth, and that we may not seem to follow the harshness and the rigor of the Novatian heretic who refused mercy. Therefore with penance a last communion will be given, so that such men in their ex- tremities may be freed from eternal ruin with the permission of our Savior [ see n. r 538]. Reconciliation outside of the danger of death; see Keh. n. 727. 95* 1 The authorities of Innocent I and Zosimus on original sin and grace are in the letter of Celestine [n. 130 ff.], of Zosimus also n. 1090. 2 Cst 752 A; Jf 286 c. Add.; ML 20, 475 B; Msi III 1034 D. 3 Cst 792 Bf.; Jf 293 c. Add.; ML 20, 498 B f.; Msi III 1039 Cf.
The Canon of the Holy Scripture and the Apocryphal Books 1 [From the same epistle to Exuperius]
( 7) A brief addition shows what books really are received in the canon. These are the desiderata of which you wished to be informed verbally: of Moses five books, that is, of Genesis, of Exodus, of Leviticus, of Num- bers, of Deuteronomy, and Josue, of Judges one book, of Kings four books, and also Ruth, of the Prophets sixteen books, of Solomon five books, the Psalms. Likewise of the histories, Job one book, of Tobias one book, Esther one, Judith one, of the Machabees two, of Esdras two, Paralipomenon two books. Likewise of the New Testament: of the Gospels four books, of Paul the Apostle fourteen epistles, of John three [ cf. n. 84, 92] epistles of Peter two, an epistle of Jude, an epistle of James, the Acts of the Apostles, the Apocalypse of John. Others, however, which were written by a certain Leucius under the name of Matthias or of James the Less, or under the name of Peter and John (or which were written by Nexocharis and Leonidas the philoso- phers under the name of Andrew), or under the name of Thomas, and if there are any others, you know that they ought not only to be repudiated, but also condemned.
The Baptism of the Paulianists 2 [From the epistle ( 17) "Magna me gratulatio" to Rufus and other bishops of Macedonia, Dec. 13, 414]
From the canon of Nicea [n. 56] indeed the Paulianists coming to the Church ought to be baptized, but not the Novatians [seen. 55]: (5) . . . What therefore is distinct in the two heresies themselves, clear reason declares, because the Paulianists do not at all baptize in the name of the Father, and of the Son, and of the Holy Spirit, and the Novatians do baptize in the same tremendous and venerable names, and among them the question has not ever been raised concerning the unity of the divine power, that is of the Father, and of the Son, and of the Holy Spirit.
The Minister of Confirmation 3 [From the epistle (25) "Si instituta ecclesiastica" to Decentius the Bishop of Gubbio, March 19, 416]
(3) But in regard to the signing of little children, it is evident that it may not be done by any other than a bishop. For the presbyters, although 1 Cst 795 B £.; ML 20, 501 A£.; Msi III 1040 E £.; EB n. 16. 2 Cst 836 BC; Jf 303; ML 20, 533 B; Msi III 1061 E. 8 Cst 858 A£.; Jf 311 c. Add.; ML 20,554 Bf.; Msi III 1029 B.
they are second priests, nevertheless do not possess the crown of the pontificate. That this power of a bishop, however, is due to the bishops alone, so that they either sign or give the Paraclete the Spirit, not only ecclesiastical custom indicates, but also that reading in the Acts of the Apostles which declares that Peter and John were directed to give the Holy Spirit to those already baptized [ cf. Acts 8: 14-17]. For to presbyters it is permitted to anoint the baptized with chrism whenever they baptize, whether without a bishop or in the presence of a bishop, but ( with chrism) that has been consecrated by a bishop; nevertheles5 (it is) not (allowed) to sign the forehead with the same oil; that is due to the bishops alone when they bestow the Spirit, the Paraclete. Indeed, I cannot say the words lest I seem to go further than to reply to the inquiry.
The Minister of Extreme Unction 1 [From the same letter to Decentius]
(8) Truly since your love has wished to take counsel regarding this 99 just as concerning other (matters), my son Celestine, the deacon, has also added in his letter that what was written in the epistle of the blessed Apostle James has been proposed by your love: If anyone among you is sick, let him call the priests, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sufferer, and the Lord shall raise him up, and if he has committed sin, he shall pardon him [Jas. 5:14 f.]. There is no doubt that this anointing ought to be interpreted or understood of the sick faithful, who can be anointed with the holy oil of chrism, which prepared by a bishop, is per- mitted not only to priests, but also to all as Christians for anointing in their own necessity or in the necessity of their (people). Moreover, we see that addition to be superfluous; that what is undoubtedly permitted the presbyters is questioned regarding bishops. For, on this account it was said to priests, because the bishops being hindered by other business cannot go to all the sick. But if a bishop, to whom it belongs to prepare the chrism, is able ( to do it) or thinks someone is worthy to be visited by him, he can both bless and anoint with the chrism without delay. For, that cannot he administered to penitents, because it is a kind of sacrament. For, how is it supposed that one species (of sacrament) can be granted to those to whom the rest of the sacraments are denied? 1 Cst 862 B ff.; ML 20, 559 B f.; Msi III 1030 E.
The Primacy and the Infallibility of the Roman Pontiff 1 [From the epistle (29) "In requirendis" to the African bishops, Jan. 27, 417]
( 1) In seeking the things of God . . . preserving the examples of ancient tradition . . . you have strengthened the vigor of your religion . . . with true reason, for you have confirmed that reference must be made to our judgment, realizing what is due the Apostolic See, since all of us placed in this position desire to follow the Apostle, from whom the episcopate itself and all the authority of this name have emerged. Follow- ing him we know how to condemn evils just as (well as how) to ap- prove praiseworthy things. Take this as an example, guarding with your sacerdotal office the practices of the fathers you resolve that (they) must not be trampled upon, because they made their decisions not by human, but by divine judgment, so that they thought that nothing whatever, al- though it concerned separated and remote provinces, should be concluded, unless it first came to the attention of this See, so that what was a just proclamation might be confirmed by the total authority of this See, and from this source (just as all waters proceed from their natal fountain and through diverse regions of the whole world remain pure liquids of an uncorrupted source), the other churches might assume what [they oughtj to teach, whom they ought to wash, those whom the water worthy of clean bodies would shun as though defiled with filth incapable of being cleansed. 100* For another rescript of Innocent I concerning the same matter, see Keh n. 720-726.
COUNCIL OF MILEUM II 416, APPROVED BY INNOCENT AND COUNCIL OF CARTHAGE (XVI) 418, APPROVED BY ZOSIMUS ( against the Pelagians) 2 Original Sin and Grace s Can. r. All the bishops established in the sacred synod of the Car- 1 Cst 888 C f.; Jf 321; ML 20, 582 C f.; Msi III 1071 D. 2 It is not well established that the following canons were determined even in the
council of Mileum. Cf. Cst 888 ff.; Msi III 1071; Jf 321; ML 20, 582 B [seen. 100]. Fr. Maassen, Geschichte der Quellen und der Literatur des canonischen Rech ts I (1870) 167; HA II II3 ff.-Can. 1 (n. 101), 2 (n. 102), 6 (n. 106), 7 (n. 107) and 8 (n. 108) are referred to by Brachiarius (7 century) in his work "De ecclesiasticis dogmatibus" cap. 33-37 [ML 83, 1235 f.; App. ad opera S. lsidori Hispal.].
8II A ff. (IV 326 C ff.).
Council of Carthage XVI, 418 thaginian Church have decided that whoever says that Adam, the first man, was made mortal, so that, whether he sinned or whether he did not sin, he would die in body, that is he would go out of the body not because of the merit of sin but by reason of the necessity of nature,1 let him be anathema. Can. 2. Likewise it has been decided that whoever says that infants 102 fresh from their mothers' wombs ought not to be baptized, or says that they are indeed baptized unto the remission of sins, but that they draw nothing of the original sin from Adam, which is expiated in the bath of regeneration, whence it follows that in regard to them the form of baptism "unto the remission of sins" is understood as not true, but as false, let him be anathema. Since what the Apostle says: "Through one man sin entered into the world (and through sin death), and so passed into all men, in whom all have sinned" [cf.Rom. 5:12 ], must not to be understood other- wise than as the Catholic Church spread everywhere has always under- stood it. For on account of this rule of faith even infants, who in them- selves thus far have not been able to commit any sin, are therefore truly baptized unto the remission of sins, so that that which they have contracted from generation may be cleansed in them by regeneration. 2 Can. 3. Likewise it has been decided that whoever says that the grace 103 of God, by which man is justified through Jesus Christ, our Lord, has power only for the remission of sins which have already been committed, and not also for help, that they be not committed, let him be anathema. Can. 4. In like manner, whoever says that the same grace of God through 104 Jesus Christ, our Lord, helps us not to sin only for this reason, that through it the understanding of the commands is revealed and opened to us, that we may know what we ought to strive after, what we ought to avoid, but that through this [ the power] is not also given to us to love and to be able to do that which we know ought to be done, let him be anathema. For since the Apostle says: "Knowledge puffs up, but charity edifies" [I Car. 8:1], it is very impious for us to believe that for that which puffs up, we have the grace of Christ, and for that which edifies we have not, although each is a gift of God, both to know what we ought to do and to love in order that we may do it, so that while charity edifies, knowledge may not 1 Cf. St. Augustine, De pecc. mer. et rem. r, r, 2 [ML 44, ro9]. 2 There is added here in a certain codex another authentic canon: Can. 3. It has been decided likewise that if anyone says that for this reason the Lord said: "In my Father's house there are many mansions" [John 14:2]: that it might be understood that in the kingdom of heaven there will be some middle place or some place anywhere where the blessed infants live who departed from this life with- out baptism, without which they cannot enter into the kingdom of heaven, which is life eternal, let him be anathema. For when the Lord says: "Unless a man be born again of water and the Holy Ghost, he shall not enter into the kingdom of God" [John 3 :5], what Catholic will doubt that he will be a partner of tbe devil who has not deserved to be a coheir of Christ? For he who lacks the right part will without doubt run into the left .
Council of Carthage XVI, 418 be able to puff us up. Moreover, just as it is written of God: "Who teaches man knowledge" [Ps. 93:rn], so also it is written: "Charity is from God" [I John 4:7]. Can. 5. It has likewise been decided that whoever says that the grace of justification is given to us for this reason: that what we are ordered to do through free will, we may be able to accomplish more easily through grace, just as if, even if grace were not given, we could nevertheless ful- fill the divine commands without it, though not indeed easily, let him be anathema. For concerning the fruits of His commands the Lord spoke not when He said: "Without me you can accomplish with greater diffi- culty," but when He said: "Without me you can do nothing" [John 15:5]. Can. 6. It has likewise been decided that what St. John the Apostle says: If we say, that we have not sin, we deceive ourselves, and the truth is not in us [I John 1:8], whoever thinks that this ought to be interpreted thus: that he asserts that this ought to be said on account of humility, namely, that we have sin, and not because it is truly so, let him be anath- ema. For the Apostle continues and adds: If however we confess our sins, he is faithful and just, who remits our sins and cleanses us from all iniquity [I John 1:9], wherein it is quite clear, that this is said not only humbly but truly. For the Apostle could have said: If we say: we have not sin, we extol ourselves, and humility is not in us. But when he says: We deceive ourselves, and the truth is not in us, he shows clearly that he who said he had not sin, spoke not the truth but a falsehood. Can. 7. It has likewise been decided that whoever says that for this reason the saints say in the Lord's prayer: "Forgive us our debts" [Matt. 6: 12], that they say this not for themselves, because that petition is not now necessary for them, but for others who are sinners among their people, and that on this account each one of the saints does not say: Forgive me my debts, but, Forgive us our debts; so that the just man is understood to seek this for others rather than for himself, let him be anathema. For the Apostle James was holy and just, when he said: "For in many things we all offend" [Jas. 3:2]. For why was "all" ( omnes) added, unless that this meaning was proper and in the Psalm where one reads: Enter not into judgment with thy servant, because no ( ne omnes) living person shall be justified in thy sight [Ps. 142:2]. And in the prayer of wisest Solomon: There is not a man who has not sinned [III Kings 8:46]. And in the book of holy Job: In the hand of every ( omnis) man he signs, so that every (omnis) man may know his infirmity [Job 37=7]. Hence also holy and just Daniel, when he spoke in the plural in his prayer: "We have sinned, we have done evil" [Dan. 9:5, 15], and the rest which he there truly and humbly confesses, lest it should be thought, as certain ones do think, that he said this not about his own sins, but rather about the sins of his people, declared afterwards: "When .•. I prayed and confessed
Council of Carthage XVI, 418 my sins and the sins of my people" [Dan. 9:20] to the Lord my God; he did not wish to say "our sins," but he said the sins of his people and his own sins, since as a prophet he foresaw there would be those who would thus misunderstand. Can. 8. It has likewise been decided that whoever wishes that the 108 words themselves of the Lord's prayer, where we say: "Forgive us our debts" [Matt. 6:12] be said by the saints so as to be spoken humbly, not truthfully, let him be anathema. For who would tolerate one praying and lying, not to men, but to the Lord himself, who says with his lips that he wishes to be forgiven, and in his heart holds that he does not have debts to be forgiven?
The Primacy and the Infallibility of the Roman Pontiff 1 [From the epistle (12) "Quamvis Patrum traditio" to the African bishops, March 21, 418]
Although the tradition of the Fathers has attributed such great authority 109 to the Apostolic See that no one would dare to disagree wholly with its judgment, and it has always preserved this [judgment] by canons and rules, and current ecclesiastical discipline up to this time by its laws pays the reverence which is due to the name of PETER, from whom it has itself descended . . . ; since therefore PETER the head is of such great authority and he has confirmed the subsequent endeavors of all our an- cestors, so that the Roman Church is fortified . . . by human as well as by divine laws, and it does not escape you that we rule its place and also hold power of the name itself, nevertheless you know, dearest brethren, and as priests you ought to know, although we have such great authority that no one can dare to retract from our decision, yet we have done nothing which we have not voluntarily referred to your notice by letters . . . not because we did not know what ought to be done, or would do anything which by going against the advantage of the Church, would be dis- pleasing. . . •
Original Sin 2 [From the epistle "Tract(at)oria ad Orientales ecclesias, Aegypti diocesim, Constantinopolim, Thessalonicam, Hierosolymam," sent after March, 418]
The Lord [is] faithful in his words [Ps. 144:13] and His baptism holds 109a the same plenitude in deed and words, that is in work, confession, and 1 Cst 974 B f.; Jf 342; ML 20, 676 A f.; Msi IV 366 D f.; Bar(Th) to 418 n. 4 (7, 107a). 2 Cst 994 E ff.; Jf 343; ML 20, 693 B.-From this same epistle "Tract(at)oria"
these points, which have been cited, have been drawn n. 134 f.
true remission of sins in every sex, age, and condition of the human race. For no one except him who is the servant of sin is made free, nor can he be said to be redeemed unless he has previously truly been a captive through sin, as it is written: "If the Son liberates you, you will be truly free [John 8:36]. For through Him we are reborn spiritually, through Him we are crucified to the world. By His death that bond of death introduced into all of us by Adam and transmitted to every soul, that bond contracted by propagation is broken, in which no one of our children is held not guilty until he is freed through baptism.
The Primacy and Infallibility of the Roman Pontiff 1 [From the epistle ( 13) "Retro maioribus tuis" to Rufus, Bishop of Thessaly, March II, 422 j
no ( 2) ... To the Synod [ of Corinth] . . . we have directed such writ- ings that all the brethren may know . . . that there must be no with- drawal from our judgment. For it has never been allowed that that be discussed again which has once been decided by the Apostolic See.
Reconciliation in the Moment of Death 2 [From the epistle (4) "Cuperemus quidem" to the bishops of the provinces of Vienne and Narbo, July 26, 428]
(2) We acknowledge that penance is being denied the dying and no assent is given to the ardent wishes of those who at the time of their death desire to come to the assistance of their souls with this remedy. We are horrified, I confess, that anyone is found of such great impiety, that he despairs of the love of God, as if He were not able at any time whatever to hasten to the aid of the one who runs to Him for help and to free from his burden a man endangered by the weight of sins, from which he longs to be liberated. For what else is this, I ask, than to add death to the dying and to kill his soul with one's own cruelty, that it may not be able to be 1 C. Silva-Tarouca S.J. Epistularum Rom. Pontificum . . . collectio Thessaloni-
censis, Romae: 1937, 33 [Textus et documenta, Ser. theol. 23]. Cst 1035 C; Jf 363; ML 20, 776 A; Msi VIII 754 E f. 2 Cst 1067 C f.; Jf 369; ML 50, 431 B; Msi IV 465 B.
Council of Ephesus, 4JI absolved? Since God, most ready to succor, inviting to repentance, thus promised: In whatever day, He says, the sinner shall be converted, his sins shall not be imputed to him [cf. Ezech. 33:16] . . . . Since therefore the Lord is the examiner of the heart, penance must not be denied at any time to one who asks for (it) ..••
COUNCIL OF EPHESUS 43 r Ecumenical III (against the Nestorians) The Incarnation 1 [From the epistle II of St. Cyril of Alexandria to Nestorius, read and approved in action I]
For we do not say that the nature of the Word was changed and made 11111 flesh, nor yet that it was changed into the whole man (composed) of soul and body but rather ( we say) that the Word unitinh with Himself accord- ing to person is a body animated by a rational soul, marvelously and in- comprehensibly was made man, and was the Son of man, not according to the will alone or by the assumption of a person alone, and that the different natures were brought together in a real union, but that out of both in one Christ and Son, not because the distinction of natures was destroyed by the union, but rather because the divine nature and the human nature formed one Lord and Christ and Son for us, through ; marvelous and mystical concurrence in unity . . . . For in the first place no common man was born of the holy Virgin; then the Word thus descended upon him; but being united from the womb itself he is said to have endured a generation in the flesh in order to appropriate the producing of His own body. Thus [the holy Fathers] did not hesitate to speak of the holy Virgin as the Mother of God.
The Primacy of the Roman Pontiff 2 [From the speech of Philip the Roman legate in action III]
No one doubts, but rather it has been known to all generations, that the 112 holy and most blessed Peter, chief.and head of the Apostles, the pillar of the faith, the foundation stone of the Catholic church, received the keys of the kingdom from our Lord Jesus Christ the Savior and Redeemer of the human race, and that the power of binding and loosing sins was 1 ACOec T. 1, vol. 1, part 1, p. 25 £.; cf. ibid., part 2, p. 13; vol. II, p. 38; vol. III, p. 21; vol. V, part 1, p. 50; Msi IV II38; Hrd I 1273; II II5; Hfl II 160, 185.
Council of Ephesus, 431 given to him, who up to this moment and always lives in his successors, and judges [seen. 1824].
The Anathemas of the Chapter of Cyril 1 (against Nestorius) 2 Can. r. If anyone does not confess that God is truly Emmanuel, and that on this account the Holy Virgin is the Mother of God ( for accord- ing to the flesh she gave birth to the Word of God become flesh by birth), let him be anathema. Can. 2. If anyone does not confess that the Word of God the Father was united to a body by hyposta;is and that one is Christ with his own body, the same one evidently both God and man, let him be anathema. Can. 3. If anyone in the one Christ divides the subsistences after the union, connecting them by a junction only according to worth, that is to say absolute sway or power, and not rather by a joining according to physical union, let him be anathema. Can. 4. If anyone portions out to two persons, that is to say subsistences, the words in the Gospels and the apostolic writings, whether said about Christ by the saints, or by Him concerning Himself, and attributes some as if to a man specially understood beside the Word of God, others as befitting God alone, to the Word of God the Father, let him be anathema. Can. 5. If anyone ventures to say that Christ is a !'1an inspired by God, and not rather that He is truly God, as a son by nature, as the Word was made flesh and has shared similarly with us in blood and flesh, let him be anathema. Can. 6. If anyone ventures to say that God or the Lord is thf' Word of Christ from God the Father and does not rather confess the same as at once both God and man, since the Word was made flesh according to the Scriptures, let him be anathema. Can. 7. If anyone says that Jesus as man was assisted by the Word of God, and that the glory of the Only-begotten was applied as to another existing beside Him, let him be anathema. Can. 8. If anyone ventures to say that the assumed man must be wor- shipped and glorified along with God the Word, and bears the same title 1 Nestorius was condemned by the council of EPHESUS, as it were "in globo" and was deposed on the twenty-second of June, 431 Those anathe- matized, who were added to the epistle which St. Cyril and the synod of Alexandria in the year 430 had given to Nestorius, the Council V [ of CONST ANllNOPLE II] brought back and highly extolled (this) as part of "the achievements which w:re effected at Ephesus" ]. P. Galtier, Rech. de science rel. 23 (1933) 45 ff., shows that the Council of Ephesus approved the letter of St. Cyril placed as n. 1 Ira, but not this one. The Anathematized of Nestorius against Cyril, see Keh n. 796 ff. 2 ACOec T. I, vol. I, pars I, p. 4 ff.; ML 48, 840 A ff.; Msi IV 1081 D ff. (gr.)
H 312 ff.; Hrd I 1291 E ff.; cf. Hfl II 170 ff.; Bar(Th) to 439 n. so ff. (7,323 ff.).
Council of Ephesus, 4JI with Him, as the one in the other, for the "<TVv" always being added will force (one) to understand this, and does not rather honor Emmanuel with one worship and apply one glory to Him, according as the Word was made flesh, let him be anathema. Can. 9. If anyone says that the one Lord Jesus Christ was glorified by the Spirit, as it were using through Him a power belonging to another, and that He received from Him the power to work against unclean spirits, and to perform miracles for men, and does not say rather that the Spirit through which He worked the miracles was His own; let him be anath- ema. Can. IO. The Divine Scripture says that Christ was made a high priest and apostle of our confession [ Heb. 3: 1] and in the odor of fragrance offered himself to God and the Father for us [Eph. 5:2 ]. Therefore, if anyone says that the Word of God Himself was not made our High-priest and Apostle, when He was made flesh [John 1: 14] and man in our like- ness, but that as it were another besides Himself specifically a man (born) of a woman, or if anyone says that He offered the oblation for Himself and not rather for us alone, for He who knew not sin would not have needed oblations, let him be anathema. Can. 11. If anyone does not confess that the flesh of the Lord is life- giving and belongs personally to the Word of God, the Father, but that it is of someone else besides Him, but joined to Him according to worthi- ness, as having only the divine indwelling, and not rather as we said, is life-giving, since He was made the Word's own, and has power to give life to all things, let him be anathema. Can. 12. If anyone does not confess that the Word of God suffered in the flesh, and tasted death in the flesh, and was made the firstborn from the dead [ Col. 1: 18] according to which as God He is both the life and the life-giver, let him be anathema.
Faith and the Tradition to be Guarded 1 The holy synod decided that no one is allowed to declare or at 125 any rate to compose or devise a faith other than that defined by the holy fathers who with the Holy Spirit came together at Nicea . . . . . . . If any should be discovered, whether bishops or priests, or lay persons, who believe or teach those things in the exposition conveyed by Charisius the priest concerning the Incarnation 2 of the Only-begotten Son of God, or at any rate the abominable and distorted dogmas of Nestorius . . . , let them be subject to the decision of this holy and ecumenical synod . . . . 1 ACOcc I, I, 7, p. 105 f.; Msi IV 1362 D ff.; Hrd I 1526 D; cf. Hfl II 207.
Council of Ephesus, 431
Condemnation of the Pelagians 1 Can. J. Whether a metropolitan of the province after revolting against the holy and ecumenical synod . . . , heeded or will heed the (opinions) of Celestius, this person is in no wise able to accomplish anything against the bishops of the province, since thereafter he is debarred by the synod from all ecclesiastical communion and is rendered inefficacious . . . . Can. 4. But if some of the clergy should rebel, and dare to hold the opinions of Nestorius or Celestius either in private or in public, it has been judged by the holy synod that they too are deposed.
The Authority of St. Augustine 2 [From Ep. (2r) "Apostolici Verba Praecepti" to the bishops of the Gauls, May rs (?), 431]
Chapter 2. We have always held Augustine a man of holy memory because of his life and also of his services in our communion, nor has even report ever sullied him with unfavorable suspicion. We recall him as having once been a man of such great knowledge that even by my predecessors in the past he was always accounted among the best teachers."
The Catalog or the Authoritative Statements of the Past Bishops of the Holy See 4 Concerning the Grace of God Because some, who glory in the name of Catholic, linger in the con- demned view of heretics whether through perverseness or through ig- ACOec I, I, 3 p. 27 f.; Msi IV 1471 C ff.; Hrd ·I 1621 D; cf. Hfl II 205 ff. ~ Cst 1187 C ff.; Jf 381 c. Add.; ML 50, 530 A; Msi IV 455 E ff.; Hrd I 1254 B ff. 3 In the same way the authority of St. Augustine is commended by Boniface II in
his epistle to the Fathers of Orange, and he was reckoned among the Fathers, who had written correctly about grace. Note, however, what is said by St. Celestine, c. 173 of this epistle, the words of St. HORMISDAS to the Defendant [ see n. 173a l, proposition 30 condemned by ALEXANDER Vlll [ see n. 1320], and the admonition of PIUS XI, encyclical "Ad salutem," 22 Apr., 1930, lest "the authority of Augustine speaking be preferred even to the supreme authority of the Church teaching" [AAS 22 (1930) 204], finally the words of Augustine himself De dona perseverantiae, chapter 21: "I would not wish anyone so to esteem my (writings) that he would follow me except in those matters in which he has clearly seen I do not err: for on this account I am now composing books in which I have undertaken to examine my works, so that I may show that I myself have not conformed to myself in all things" [ML 45, 1027£.]. 4 They seem to have been collected at Rome by St. Prosper of Aquitaine (according
to M. Cappuyns, Revue Benedictine 41 [ 1929] 156 ff.) shortly after CELESTINE I, between 435 and 442, and, about the year 500 to have been recognized universally as the genuine doctrine of the Apostolic See: cf. Epist. Petri Diaconi (year 520), c. 8, n. 7 [ML 45, 1775], and Brachiarius ( 7th century) De ecclesiasticis dogmatibus,
Council of Ephesus, 4JI norance, and presume to oppose the very pious disputers, and, although they do not hesitate to anathematize Pelagius and also Caelestius, never- theless contradict our teachers, as if they overstepped the necessary limit, and profess to follow and approve only those [doctrines] which the most sacred See of the Blessed Apostle PETER has sanctioned and taught against the enemies of the grace of God through the office of its leaders, it has become necessary to inquire diligently as to what the rulers of the Roman Church judged concerning the heresy which had arisen in their times, and in opposition to the most harmful [heretics] what the defenders of free will decreed should be thought with regard to the grace of God. Thus, too, we have added certain opinions of the African Councils, which the apostolic high-priests have assuredly made their own when they ap- proved [them]. In order therefore that [those] who doubt in any [matter] may be the more fully instructed, we are making public the definitions of the Holy Fathers in a brief catalogue, in which, if anyone is not a little contentious, he will recognize that the organic union of all reasonings depends upon this concise [catalogue] of supporting authorities, and no reason for contradiction remains to him, if he believes and speaks with the Catholics. Chapter r. In the transgression of Adam all men lost their "natural 130 power" 1 and innocence, and no one can rise from the depth of that ruin through free will, unless the grace of a merciful God raise him up, [ accord- ing as] Pope INNOCENT of blessed memory proclaimed and said in his letter 2 to the Council of Carthage: 3 "For he, having once braved every consequence of free choice, while he used his goods too unadvisedly, fell and was overwhelmed in the depth of his transgression, and found no [way] by which he was able to rise from it; and beguiled forever by his own liberty he would have lain prostrate by the weight of this ruin, if the coming of Christ had not afterwards lifted him up by virtue of His grace, who through the purification of a new regeneration washed away in the bath of His baptism every past sin." Chapter 2. For no one is good of himself, unless He gives [him] a 131 participation of Himself, who alone is good. In the same writings the opinion of the same pontiff bears witness to this, stating: 4 "Shall we after this judge anything to be right in the minds of those who think they owe to themselves the fact that they are
c. 22-32 fML 83, 1232-1234], Gennadius Massi!., De eccl. dogmatibus, c. 30 [ML 58 987 DJ. 1 St. Aug., D. Nat. et grat. XL, 47 [ML 44,270].
"Ep. 29 "In requirendis" n. 6 [ML 20, 586 BJ. 3 Of the year .p 6.
4 Ep. 29 "In requirendis" n. 3 [ML 20, 584 BJ.
Council of Ephesus, 431 good, and do not consider Him, whose grace they obtain daily; who feel sure that they are able to secure [it] alone without Him?" Chapter 3. No one even after having been restored by the grace of baptism is capable of overcoming the snares of the devil and subduing the concupiscenses of the flesh, unless he has received through the daily help of God the perseverance of the good way of life. The doctrine of the same high-priest confirms this in the same letter, declaring 1 : "For although He had redeemed man from his past sins, nevertheless knowing that he would be able to sin again, He saved many things for reparation to Himself, offering him daily remedies by which He might be able to correct him even after those (sins), and, if we do not struggle relying upon these [remedies] and trusting in them, we shall by no means be able to conquer human mistakes. For it is necessary that, as we are victorious with His aid, we shall again be defeated if He does not help us." Chapter 4. The same teacher in the epistle to the council of Mileum 2 proclaims that no one uses his free will well, except through Christ, assert- ing: 3 "Note finally, 0 perverse doctrine of most distorted minds, that liberty itself so deceived the first man, that, while he used his bridle too indulgently, he fell into transgression by presumption. Nor w0uld he have been able to be rescued from this, had not the coming of Christ the Lord reestablished for him the state of pristine liberty by the providence of regeneration." Chapter 5. That all the zeal and all the works and merits of the saints ought to be referred to the glory and praise of God; because no one pleases Him with anything except with that which He Himself has given. To this view the regular authority of the Pope ZOSIMUS of blessed memory directs us, when, writing to the bishops of the whole world, he says: 4 "We, however, by the inspiration of God (for all good things must be assigned to their author, whence they derive their origin) have referred all things to the conscience of our brothers and co-bishops." How- ever, the African bishops honored with such great praise this discourse radiating with the light of sincerest truth, that they wrote thus to the same man: "That statement indeed, which you made in the letter, that you caused to be sent to all the provinces, saying: 'We nevertheless by the inspiration of God, etc.,' we have accepted the words thus: that you, as it were moving swiftly with the drawn sword of truth have cut off those who extol the freedom of the human will in opposition to the help of God. For you have done nothing with free will except refer all things to the conscience of our lowliness. And yet you have faithfully and wisely seen 1 Ihid., n. 6 [ML 20, 586 C ff.]. 2 Of the year 416. 3 Ep. 30 "Inter ceteras," n. 3 [ML 20, 591 A]. 4 Ep. tract(at)oria a. 418.
Council of Ephesus, 4Jl that it was done by the inspiration of God, and you have spoken truly and confidently. Therefore assuredly, because the good will is provided beforehand by the Lord [Prov. 8:35: LXX], and that the good may ac- complish something, He Himself touches the hearts of His sons with paternal inspirations. For all that are moved by the Spirit of God, they are the Sons of God [ Rom. 8: 14]; so that we do not think that our free will is lacking; and we do not doubt that in each and every good movement of the human will, His help is more powerful." Chapter 6. That God thus operates in the hearts of men and in the 135 free will itself, so that a holy thought, a pious plan, and every motion of good will is from God, because we can do anything good through Him, without whom we can do nothing [John 15:5]. For to this profession the same teacher ZOSIMUS trained us, who, when he spoke 1 to the bishops of the whole world concerning the assistance of divine grace, said: "What time therefore occurs in which we do not need His help? Accordingly in all acts, situations, thoughts, and movements He ought to be implored as helper and protector. Indeed, it is arrogant for human nature to take anything to itself since the Apostle declares: Our struggle is not against flesh and blood, but against princes and powers of this atmosphere, against the spirits of wickedness in high places [Eph. 6:12]. And thus He Him- self said again: Unhappy man (that)/ (am), who will free me from the body of this death? The grace of God through /esus Christ our Lord [Rom. 7:24]. And again: By the grace of God I am what I am, and His grace in me has not been void; but I have labored more than all those; yet not I, but the grace with me [I Cor. 15:10]." Chapter 7. Furthermore that which was determined in the decrees of 136 the synod of Carthage,2 we have embraced as the Apostolic See's own, namely, what was defined in the third chapter: "That whoever says that the grace of God, by which we are justified through Jesus Christ our Lord, has power only for the remission of sins which have already been committed, and not also for help, that they may not be committed, let him be anathema." [ see n. 103]. And again in the fourth chapter: "That whoever says that the grace 137 of God through Jesus Christ on this account alone helps us not to sin, that through it an understanding of the commands is revealed and opened to us, so that we know what we ought to strive after and what we ought to shun, but that through it [ the power] is not also given to us to love and to be able to do that which we know ought to be done, let him be anath- ema. For since the Apostle says: Knowledge puffs up, but charity edifies [I Cor. 8:1]; it is very impious, for us to believe, that for that which puffs up, we have the grace of Christ, and for that which edifies, we have not, 1 Ep. tract(at)oria a. 418. 1 In the year 418 [sec n. 101 ff.].
Council of Ephesus, 4]1
although each is a gift of God, both to know what we ought to do, and to love in order that we may do it, so that since charity edifies, knowledge may not be able to puff up. Moreover just as it is written of God: Who teaches man knowledge [Ps. 93:10], so also it is written: Charity is from God [I John 4:7];" [seen. 104]. Likewise in the fifth chapter: "That whoever says, that for this reason the grace of justification is given to us, that what we are ordered to do through free will we may be able to accomplish more easily through grace, just as if, even were grace not given, we could nevertheless fulfill the divine commands without it, though not indeed easily, let him be anathema. For of the fruits of his commands the Lord did not speak when He said: Without me you can accomplish (them) with more diffi- culty, but when He said: Without me you can do nothing [John 15:5]" [Seen. 105]. Chapter 8. 1 But besides these hallowed ordinances of the most blessed and Apostolic See, in accordance with which the most pious Fathers, after casting aside the pride of pernicious novelty, have taught us to refer to Christ's grace both the beginnings of good will, and the advances in commendable devotions and the perseverance in these unto the end, let us be mindful also of the sacraments of priestly public prayer, which handed down by the Apostles are uniformly celebrated in the whole world and in every Catholic Church, in order that the law of supplication may support the law of believing. For when the leaders of the holy nations perform the office of ambassa- dor entrusted to them, they plead the cause of the human race before divine Clemency, and while the whole Church laments with them, they ask and pray that the faith may be granted to infidels; that idolaters may be delivered from the errors of their impiety; that the veil of their hearts may be removed and the light of truth be visible to the Jews; that heretics may come to their senses through a comprehension of the Catholic faith; that schismatics may receive the spirit of renewed charity; that the remedy of repentance may be bestowed upon the lapsed; that finally after the catechumens have been led to the sacraments of regeneration, the royal court of heavenly mercy may be opened to them. Moreover, the effect of these prayers shows that these are not sought from the Lord per- functorily and uselessly, since indeed God deigns to attract from every kind of error very many whom, torn from the power of darkness, He transfers into the kingdom of the Son of his love [Col. 1:13], and from vessels of wrath He makes vessels of mercy [ Rom. 9:22 f.]. This is felt to be so completely a divine work that the action of the graces and the acknowledgement of praise on account of the illumination or correction 1 This chapter 8 agrees fully in the matter with St. Prosper's De vocatione omnium
gentium 1, 12 [ML 51, 664 Cf.]. Cf. prayers in the Mass of the Presanctified.
Council of Ephesus, 4Jl of such [persons] should always be referred to God who effects these things. That also, which the holy Church uniformly does in the whole world 140 with regard to those to be baptized, we do not observe with indifferent respect. Since whether children or youths come to the sacrament of re- generation, they do not approach the fountain of life, before the unclean spirit is driven away from them by the exorcisms and the breathings upon them of the priests; so that then it is truly manifest how the prince of this world is sent forth [John 12:31], and how the strong [man] is first bound [Matt. 12:29], and thereafter his vessels are plundered [Mark 3 :27], having been transferred to the possession of the victor, who leads captivity captive [Eph. 4:8] and gives gifts to man [Ps. 67:19]. Therefore, in accordance with the ecclesiastical rules and documents 141 taken on divine authority, we are so strengthened by our Lord's aid that we confess openly that God [is] the author of all good dispositions of mind, and also of works, and of all zeal, and of all virtues by which from the beginning of faith we tend towards God; and we do not doubt that all the merits of man are preceded by His grace, through whom it is brought to pass, that we begin both to will and to do [Phil. 2:13] anything good. Assuredly free choice is not taken away by this aid and gift of God, but it is set at liberty, that light may come from darkness, right from wrong, health from sickness, and prudence from imprudence. For, so great is the goodness of God towards all men that He wishes the merits, which are His own gifts, to be ours, and in consideration of those which He has con- ferred, He intends to give eternal rewards. 1 For He acts in us that we may both will and do what He wishes, nor does He allow those gifts to be idle in us which He has given to be used and not to be neglected, that we also may be cooperators with the grace of God. And if we see that there is any listlessness in us as a result of our relaxation, let us carefully have recourse to Him, who heals all our weaknesses and redeems our life from destruction [Ps. 102:3 f.], and to whom we daily say: Lead us not into temptation, but deliver us from evil [Matt. 6:13]. Chapter ro. But although we do not dare to esteem lightly the deeper 142 and more difficult parts of the questions which they have treated 2 in more detail who have resisted the heretics, yet we do not consider it necessary to add what their writings, according to the aforementioned regulation of the Apostolic See, have taught us, because we believe that it is quite enough to confess the grace of God, from whose work and honor nothing should be entirely taken away, so that we do not deem 1 Cf. St. Augustine, Ep. 194 to Sixtus 5, 19 [ML 33, 880]. 2 Viva, Theses damn. ab ALEXANDRO VIII n. XXX reads: " ••. Augustine and others investigated, who . . . "
that to be at all Catholic which appears to be contrary to the views pre- sented above. ST. S1XTUS "Creed of the union" of the year 433, by which peace was restored between St. Cyril of Alexandria and the Antiochenes [St. Cyril, Ep. 39: MG 77, 176 D f. 7; see R n. 2060; approved by St. Sixtus l/l, App. n. 5002 ff.]
The Incarnation 1 (against Eutyches) 2 [From the dogmatic epistle (28) "Lectis dilectionis tuae" to Flavian, Patriarch of Constantinople, June 13, 449]
(2) ... seeRn.2182. (3) The uniqueness of each nature being preserved and combined in one person, humility was assumed by majesty, weakness by strength, mortality by eternity, and for the sake of paying the debt of our creation, an inviolable nature was joined to a passible nature; so that, because it was adapted to our- relief, one and the same mediator of God and men, the man fesus Christ [I Tim. 2:5] both could die by reason of the one, and could not die on account of the other. Accordingly, in the whole and perfect nature of true man, true God was born, complete in His own, complete in ours. . . . (4) Consequently, the Son of God entered into these lowly conditions of the world, after descending from His celestial throne, and though He did not withdraw from the glory of the Father, He was generated in a new order and in a new nativity. In a new order, because invisible in His own, He was made visible in ours; incomprehensible [in His own], He wished to be comprehended; permanent before times, He began to be in time; the Lord of the universe assumed the form of a slave, con- cealing the immensity of His majesty; the impassible God did not disdain to be a passible man and the immortal [ did not disdain] to be subject to the laws of death. Moreover, He was generated in a new nativity, because inviolate virginity [that] did not know concupiscence furnished the material of His body. From the mother of the Lord, nature, not guilt, was assumed; and in the Lord Jesus Christ born from the womb of the Virgin, because His birth was miraculous, nature was not for that 1 The Fathers of Council IV of CHALCEDON received this epistle, crying, "PETER has spoken through LEO" [Hr<l II 305 E]. 2 Cf. Silva-Tarouca, S.J., S. Leonis M. Tomtts ad Flavianttm, episc. Cstpl., Romae, 1932, 24 If. ML 54, 763 A if.; Jf 423; Hf! II 356 Nata; Msi V 1371 D If.; Hrd II 291 E If.; BR(T) App. (I) 29a f.
reason different from ours. For He who is true God, is likewise true man, and there is no falsehood in this unity, as long as there are al- ternately the lowliness of man and the exaltedness of the Divinity. For, just as God is not changed by His compassion, so man is not destroyed by His dignity. For each nature does what is proper to it with the mutual participation of the other; the Word clearly effecting what belongs to the Word, and the flesh performing what belongs to the flesh. One of these gleams with miracles; the other sinks under injuries. And just as the Word does not withdraw from the equality of the paternal glory, so His body does not abandon the nature of our race [For more see Rn. 2183 f. 2188 ]. Matrimony as a sacrament [Eph. 5:32] see R n. 2189; 144* The creation of the soul and original sm, see R n. 2181.
Secret Con£ession 1 [From epistle "Magna indign." to all the bishops through Campania, etc., March 6, 459]
( 2) I also decree that that presumption against the apostolic regula- 145 tion, which I recently learned is being committed by some through un- lawful usurpation, be banished by all means. With regard to penance, what is demanded of the faithful, is clearly not that an acknowledgement of the nature of individual sins written in a little book be read publicly, since it suffices that the states of con- sciences be made known to the priests alone in secret confession. For although the fullness of faith seems to be laudable, which on account of the fear of God is not afraid to blush before men, nevertheless since the sins of all are not such that those who ask for penance do not dread to publish them, so objectionable a custom should be abolished ...• For that confession is sufficient, which is first offered to God, then also to a priest, who serves as an intercessor for the transgressions of the penitents. For then, indeed, more will be able to be incited to penance, if the conscience of the one confessing is not exposed to the ears of the people.
The Sacrament of Penance 2 [From epistle (rn8) "Solicitudinis quidem tuae" to Theodore, Bishop of Forum Julii, June II, 452]
(2) The manifold mercy of God came to the assistance of fallen men 146 in such a way that the hope of eternal life might be recovered not only 1 ML 54, 1210 Cf.; Jf 545; Msi VI 410 C £.; BT(T) So a. 2 ML 54, IOII B ff.; Jf 485; Msi VI 209 A£.; BR(T) App. I 102b ff.
Council of Chalcedon, 451 by the grace of baptism, but also by the remedy of penance, that those who have violated the gifts of regeneration, condemning themselves by their own judgment, might attain to the remission of their sins; the help of divine goodness having been so ordered that the indulgence of God cannot be obtained except by the supplications of the priests. For "the Mediator of God and of men, the man Christ Jesus [I Tim. 2:5] has entrusted this power to the leaders of the Church, that they might both grant the action of penance to those confessing, and admit the same [persons] cleansed by salutary satisfaction to the communion of the sac- raments through the gate of reconciliation . . . . ( 5) It is necessary that each and every Christian hold a trial of his own conscience, lest from day to day he defer being converted to God, and choose the difficulties of that time when neither the confession of the penitent nor the reconciliation of the priest can take place. But, as I have said, the need even of such should be served, so that neither the action of penance nor the grace of communion may be denied them, even if the function of speech has been lost, and they ask it through the signs of a sound sense. But if they are so oppressed by some violent illness, that what they asked a little while before, they are not able to signify in the presence of the priest, the testimonies of the faithful standing about ought to be advantageous to them, that they may gain simul- taneously the benefit of both penance and reconciliation, the regulation of the canons of the Fathers, however, being observed regarding the per- sons of those who have sinned against God by deserting the faith.
COUNCIL OF CHALCEDON 45r Ecumenical IV (against the Monophysites)
Definition of the Two Natures of Christ 1 Therefore, following the holy [Version of Rusticus] Therefore, fa!hers, we all teach that with one following the holy Fathers, we all accord we confess one and the teach that with one accord we con- same Son, our Lord Jesus Christ, fess one and the same Son, our the same perfect in human nature, Lord Jesus Christ, the same perfect truly God and the same with a ra- in Godhead and the same perfect tional soul and a body truly man, in human nature, true God and consubstantial with the Father ac- true man, the same with a rational cording to divinity, and consub- soul and a body, consubstantial stantial with us according to hu- with the Father according to di- 1 ACOec T. II, vol. I, pars 2, p. ; coll. Hf! II 471 £.; Hrd II 455 B £.; cf. Bar(Th) to 451 n. 32 ff. (8, 104 ff.).
Council of Chalcedon, 451 man nature, like unto us in all vine nature, consubstantial with us things except sin, [ cf. Heb. 4: I 5]; according to the human nature, indeed born of the Father before like unto us in all things except the ages according to divine na- sin [cf. Heb. 4: I 5] : indeed born of ture, but in the last days the same the Father before the ages accord- born of the virgin Mary, Mother ing to divinity, but in the latest of God according to human na- days the same born of the virgin ture; for us and for our deliver- Mary, Mother of God according to ance, one and the same Christ the humanity; for us and for our only begotten Son, our Lord, ac- salvation, one and the same Christ, knowledged in two natures/ with- only begotten Son, our Lord, ac- out mingling, without change, knowledged in two natures with- indivisibly, undividedly, the dis- out mingling, without change, tinction of the natures nowhere indivisibly, undividedly, the dis- removed on account of the union tinction of the natures removed on but rather the peculiarity of each account of the union, but rather nature being kept, and uniting in the uniqueness of each nature be- one person and substance, not di- ing kept and uniting in one person vided or separated into two per- and one substance, not divided or sons, but one and the same Son separated into two persons, but one only begotten God Word, Lord and the same Son only begotten Jesus Christ, just as from the be- God Word, Lord Jesus Christ, just ginning the prophets taught about as from the beginning the prophets Him and the Lord Jesus Himself taught about Him and the Lord taught us, and the creed of our Jesus Christ Himself taught us, fathers has handed down to us. and as the creed of the Fathers has Therefore, since these have been handed down to us [ see n. 54 86]. arranged by us with all possible Therefore, since these having care and diligence, the holy and been arranged by us with all pos- ecumenical synod has declared that sible care and diligence, the sacred no one is allowed to profess or in and universal Synod has declared any case to write up or to compose that no one is allowed to profess or to devise or to teach others a or to write up or to compose or to different faith. devise or to teach others a differ- ent faith. 1 The reading should be so, but not h /5vo cf>vrJewv (out of two natures), which
the Greek text, as reported by some Collections of the Councils, has, and which Petavius, r.3. de Inc., c. 6, n. II and Hf! II 470 note r show very well.
Council of Chalcedon, 451
The Primacy of the Roman Pontiff 1 [From the epistles of the Synod "Repletum est gaudio" to Leo the Pope, at the beginning of November,
For if where two or three are [The more ancient version.] For gathered together in His name, if where two or three are gathered there He says He is in the midst of together in his name, there he says them, how great an intimacy did he is in the midst of them [ cf. He show with regard to the live Matt. 18:20], how great an inti- hundred and twenty consecrated macy will He show in regard to men, who preferred to both native the live hundred and twenty land and to labor the knowledge priests, who have preferred to both of confession for Him. Over these native land and to labor the knowl- you ruled as a head over the mem- edge of confession for Him. Over bers, among those holding office, these you ruled as a head over the displaying your good will. members, among those holding of- fice, displaying your good will. 149* The words of St. LEO himself regarding the primacy of the Roman Pontiff, see Keh n. 891-901
The Ordination of the Clergy 2 [From "Ancient Statutes of the Church," or "Ancient Statutes of the East"]
Can. 2 (90). When a bishop is ordained, let two bishops place (expose) and hold the book of the Gospels above his head, and while one pours forth the benediction upon him, let all the remaining bishops, who are present, touch his head with their hands. Can. 3 (91 ). When a priest is ordained, while the bishop is blessing 1 ML 54, 952 B (Greek text) 959 C (Latin text); cf. Hrd II 655 f.; Msi VI 147 ff. 155; Hfl II 545 ff. 2 ML 56, 887 C £. (Ball. Append. Opp. Leon. I); Msi III 951 A £. (Hrd I 979).- These canons were once falsely ascribed to a certain Council of CARTHAGE IV (398), which is now considered as certainly never to have been held. They seem to have arisen after the beginning of the Pelagian and Monophysite heresies, but before the end of the sixth century. In fact they are cited as "Instituta seniorum" in the acts which are said to be of some Council of Arles but which was not held. Their author or composer is now thought to be Caesarius, Bishop of Arles (502-542). --Cf. the prayer, used on Feria VI in Holy Week, in which the same series of orders is placed in such a way, however, that the psalmists or cantors are c;illed "con- fessor": "Let us pray for all Bishops, Priests, Deacons, Subdeacons, Acolytes, Exor- cists, Lectors, Porters, Confessors, Virgins, Widows."
Council of Chalcedon, 451 [him] and holding his hands over his head, let all the priests also, who are present, hold their hands close to the hands of the bishop above his head. Can. 4 (92). When a deacon is ordained, let the bishop alone, who 152 blesses him, place his hands above his head, because he is consecrated not for the priesthood, but for the ministry. Can. 5 (93). When a subdeacon is ordained, because he does not re- 153 ceive the imposition of hands, let him receive the empty paten from the hand of the bishop, and the empty chalice. But from the hand of the archdeacon let him receive the cruet with the water and the maniple, and the towel. Can. 6 (94). When an acolyte is ordained, let him indeed be taught 154 by the bishop how he ought to conduct himself in his office; let him receive from the archdeacon the candlestick with the wax tapers, so that he may know that he is about to be given the right to kindle the lights of the church. Let him also receive the empty cruet for carrying the wine at the Eucharist of the blood of Christ. Can. 7 (95). When the exorcist is ordained, let him receive from the 155 hand of the bishop the little book in which the exorcisms are written, while the bishop says to him: Receive and commit to memory, and have the power of imposing the hand upon one possessed of the devil, whether [ he be] baptized or a catechumen. Can. 8 (96). When a lector is ordained, let the bishop speak a word 156 concerning him to the people, pointing out his faith, his life, and his ability. After this, while the people look on, let him hand him the book, from which he is about to read, saying to him: Receive and be the re- porter of the word of God; if you fulfill the office faithfully and usefully, you will have a part with those who have administered the word of God. Can. 9 (97). When a porter is ordained, after he has been instructed 157 by the archdeacon as to how he ought to live in the house of God, at the suggestion of the archdeacon let the bishop hand him the keys of the church from the altar, saying: So act as if you were about to give God the reason for these things which are opened with those keys. Can. IO (98). The psalmist, that is the cantor, can receive his office 158 of singing without the knowledge of the bishop, by the sole order of the presbyter, the presbyter saying to him: See that what you sing with your heart, and what you believe with your heart, you confirm with your deeds. [There follow the regulations for consecrating virgins, widows: can. 101 on matrimony, see Keh n. 952]
The Necessity of Guarding the Faith Which Has Been Handed Down 1 [From the epistle "Quantum presbyterorum" to Acacius, Bishop of Constantinople, January 9, 476]
( 2) Because, according to the extant doctrine of our predecessors of sacred memory, against which it is wrong to argue, whoever seems to understand rightly, does not desire to be taught by new assertions, but all [matters] in which either .he who has been deceived by heretics can be instructed, or he who is about to be planted in the vineyard of the Lord can be trained, are clear and perfect; after imploring trust in your most merciful leader, have the request for calling a synod refused . . . . (3) I urge (therefore), dearest brother, that by every means resistance be offered to the efforts of the perverse to call a synod, which has not always been enjoined in other cases, unless something new arose in dis- torted minds or something ambiguous in a pronouncement so that, if there were any obscurity, the authority of sacerdotal deliberation might illumine those who were treating the ambiguous pronouncement in common, just as first the impiety of Arius and then that of Nestorius, lastly that of Dioscorus and also of Eutyches caused this to be done. And -may the mercy of Christ our God (and) Savior avert this-it must be made known, abominable [ as it is], that lthe purpose is] to restore [ to their former positions] in opposition to the opinions of the prieSlS of the Lord of the whole world and of the principal rulers of both [ sci/., worlds] those W,ho have been condemned .•••
The Unchangeableness of Christian Doctrine 2 [From the epistle "Cuperem quidem" to Basiliscus Augustus January ro, 476]
Those genuine and clear [truths] which flow from the very pure fountains of the Scriptures cannot be disturbed by any arguments of misty subtlety. For this same norm of apostolic doctrine endures in the successors of him upon whom the Lord imposed the care of the whole sheepfold [John 21:15 ff.], whom [He promised] He would not fail even to the end of the world [Matt. 28:20], against whom He promised that the gates of hell would never prevail, by whose judgment He testi- fied that what was bound on earth could not be loosed in heaven [Matt. 1 Th 178 f.; Jf 572; ML 58, 41 Bf.; Msi VII 977 D f.; BR(T) App. I 207 b £. 2 Th 182; Jf 573; ML 58, 40 A; Msi VII 975 A; BR(T) App. I 2ro bf.
Council of Aries, 475 (?) 16: 18 ff. J. ( 6) . . . Let whoever, as the Apostle proclaimed, attempts to disseminate something other, than what we have received, be anathema [Gal. 1:8 f.J. Let no approach to your ears be thrown open to the perni- cious plans of undermining, let no pledge of revising any of tlie old defini- tions be granted, because, as it must be repeated very often, what has deserved to be cut away with the sharp edge of the evangelical pruning- hook by apostolic hands with the approval of the universal Church, cannot acquire the strength for a rebirth nor is it able to return to the fruitful shoot of the master's vine, because it is evident that it has been destined to eternal fire. Thus, finally, the machinations of all heresies laid down by decrees of the Church are never allowed to renew the struggles of their crushed attack.
COUNCIL OF ARLES 475 (?) [From the letter of submission of Lucidus, the priest] 1
Grace and Predestination Your public reproof is public salvation, and your opinion is medicine. 160a From this I also draw the highest remedy, that by blaming past errors I excuse [ them J, and by healing confession I wash myself. Just so in con- sequence of the recent statutes of the Council about to be published, I condemn with you that view which states that the work of human obedience does not have to be united with divine grace; which says that after the fall of the first man the free choice of the will was totally destroyed; which states that Christ our Lord and Savior did not incur death for the salvation of all; which states that the foreknowledge of God violently impels man to death, or that they who perish, perish by the will of God; which affirms that whoever sins after baptism which has been legitimately received dies in Adam; which states that some have been condemned to death, others have been predestined to life; which states that from Adam even to Christ none of the nations has been saved unto the coming of Christ through the first grace of God, that is, by the law of nature, and that they lost free will in the first parent; which states that the patriarchs and prophets or every one of the highest saints, even before the times of the redemption, entered into paradise. All these I condemn as impious and replete with sacrileges. But I declare that the grace of God is such that I always unite the striving and efforts of man with grace, and I proclaim that the liberty of the human will was not destroyed but enfeebled and weakened, and that he who is saved, was tried; and he who perished, could have been saved. 1 ML 53, 683 II.; Hf! sect. 212; Msi VII roro £.; Hrd II 809 £.
160b Also that Christ, God and Redeemer, as far as it pertained to the riches of His goodness, offered the price of death for all, and because He, who is the Savior of all, especially of the faithful, does not wish anyone to perish, rich unto all who call upon him [ Rom. ro: 12 I.... Now by the authority of the sacred witnesses, which are found in great profusion through the extent of the Divine Scriptures, in accordance with the doc- trine of our elders made clear by reason, I freely confess that Christ came also for the lost, because they perished although He did not will fit I. For it is not right that the riches of His boundless goodness and His divine benefits be confined to those only who seem to have been saved. For if we say that Christ extended assistance only to those who have been redeemed, we shall seem to absolve the unredeemed, who, it is estab- lished, had to be punished for having despised redemption. I declare further that by reason and through the regular succession of the centuries some have been save<l by the law of grace, others by the law of Moses, others by the law of nature, which God has written in the hearts of all, in the expectation of the coming of Christ; nevertheless from the be- ginning of the world, they were not set free from the original slavery except by the intercession of the sacred blood. I acknowledge, too, that the eternal fires and the infernal flames have been prepared in advance for capital deeds, because divine judgment, which they deservedly incur, who have not believed these [truths] with their whole heart, justly fol- lows those who persist in human sins. Pray for me, holy lords and apostolic fathers. I, Lucius the priest, have signed this my letter with my own hand, and I affirm the things which are asserted in it, and I condemn what has been condemned.
FELIX II (III) 483-492
Errors Once Condemned, not to be Discussed Again 1 [From the epistle "Licet inter varias" to Honorius, Bishop of Dalmatia, July 28, 493 ( ?) ]
( r) . . . [For] it has been reported to us, that in the regions of the Dalmatians certain men had disseminated the recurring tares of the Pelagian pest, and that their blasphemy prevails there to such a degree that they are deceiving all the simple by the insinuation of their deadly
1 Th 321 f.; Jf 625 c. Add.; ML 59, 31 A; Msi VIII E f.; BR(T) App. I 277 b f.
madness..•. [But] since the Lord is superior, the pure truth of Cath- _olic faith drawn from the concordant opinions of all the Fathers remains present . . . . (2) . . . What pray permits us to abrogate what has been condemned by the venerable Fathers, and to reconsider the impious dogmas that have been demolished by them? Why is it, therefore, that we take such great precautions lest any dangerous heresy, once driven out, strive anew to come [up] for examination, if we argue that what has been known, discussed, and refuted of old by our elders ought to be restored? Are we not ourselves offering, which God forbid, to all the enemies of the truth an example of rising again against ourselves, which the Church will never permit? Where is it that it is written: Do not go beyond the limits of your fathers (Prov. 22:28], and: Ask your fathers and they will tell you, and your elders will declare unto you [Deut. 32:7]? \Vhy, accordingly, do we aim beyond the definitions of our elders, or why do they not suffice for us? If in our ignorance we desire to learn something, how every single thing to be avoided has been prescribed by the orthodox fathers and elders, or everything to be adapted to Catholic truth has been decreed, why are they not approved by these? Or are we wiser than they, or shall we be able to stand constant with firm stability, if we should undermine those [dogmas] which have been established by them? .••. The Authority and the Priesthood, and the Primacy of 161* the Roman Pontzfj. See Keh n. 959
The Canon of Sacred Scripture 1 [From the epistle 42, or decretal "de recipiendis et non recipiendis libris," in the year 495]
An enumeration of the canonical books similar to that, which we have 162 placed under DAMASUS [ n. 84] is accustomed in certain codices to be set before the special Decree of GELAS!US. Nevertheless among others it is no longer read in thzs place. Of John the Apostle one epistle, of the other John the priest two epistles, but, of the Apostle John three epistles [cf. n. 84, 92, 96]. 1 ML 59, 157 A; Jf 700 c. Add.; cf. Th 44 ff.; Z II 261 ff.; EB n. 19 £.-the first part of this most celebrated "Decree of Gelasius" which Thiel, Turner, Ed. Schwartz and others attributed to Damasus, see n. 83 f. Turner and Ed. Schwartz think that even this part ought to be ascribed to DAMASUS (see n. 83 n.). Afterwards the same decree with a few additions necessary by reason of the time seems to have been repeated by HORMISDAS [n. 173 ff.] (Th 49).
Then follows: The Primacy of the Roman Pontiff and the Patriarchal Sees 1 [From the same epistle or "Decretal," in the year 495]
(I) After ( all these) prophetic and evangelical and apostolic writings ( which we have set forth above), on which the Catholic Church by the grace of God is founded, we have thought this (fact) also ought to be published, namely that, although the universal Catholic Church spread throughout the world has the one marriage of Christ, nevertheless the holy Roman Church has not been preferred to the other churches by reason of synodical decrees, but she has held the primacy by the evan- gelical voice of the Lord and Savior saying: Thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it, and I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth, it shall be bound also in heaven, and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven [Matt. r6:r8 f.]. There is added also the association of the most blessed Paul the Apostle, the vessel of election, who not at a differ- ent time, as the heretics say, but at the one time, on one and the same day, while contending for the prize together with Peter was crowned with a glorious death under Caesar Nero in the City of Rome; and equally have they consecrated the above-mentioned Church of Rome to Christ the Lord and have raised it above all other cities in the whole world by their presence and their venerable triumph. Accordingly the see of PETER the Apostle of the Church of Rome is first, having neither spot, nor wrinkle, nor anything of this kind [Eph. 5 :27]. But the second see at Alexandria was consecrated in the name of blessed PETER by Mark his disciple and evangelist . . . but the third in honor is considered the see of the most blessed Apostle PETER at Antioch. . ••
The Authority of the Councils and the Fathers 2 [From the same epistle or "Decretal"]
(2) And although no one can lay a foundation other than that, which has been laid, which is Christ f esus [ cf. I Cor. 3: r r], nevertheless for the purpose of instruction the holy, that is, the Roman Church, does not 1 C. H. Turner: The fournal of Theological Studies l (1900) 560. Th 454 ff.; ML 59, 159 Bf.; Msi VIII 147 B ff.; BR (T) I 122 f.-There are those who even wish this part of the "Decree of Gelasius" to be attributed to DAMASUS, as for example, Turner and Schwartz: see n. 83 ff.; cf. Bar(Th) to 382 n. 19 (5, 492 b). 2 Th 456 ff.; ML 59, 159 ff.
forbid these wntmgs also, that is: the Sacred Synod of NICEA .•• EPHESUS . . . [and] CHALCEDON . . . to be received after those of the Old or New Testament, which we regularly accept. (3) Likewise the works of blessed Caecilius Cyprian . . . [ and in the 165 same way the works of Gregory Nazianzen, Basil, Athanasius, John (Chrysostom), Theophilus, Cyril of Alexandria, Hilary, Ambrose, Au- gustine, Jerome, (and) Prosper may be admitted]. Also the epistle of blessed LEO the Pope to Flavian [ dogmatic, see n. 143 f.] ... ; if anyone argues concerning the text of this one even in regard to one iota, and does not receive it in all respects reverently, let him be anathema. Likewise it decrees that the works and treatises of all the orthodox Fathers who in no [way] have deviated from the society of the holy Roman Church . . . ought to be read. Likewise, too, the decretal epistles, which the most blessed Popes .•• have written, ought to be received with reverence. Likewise the deeds of the holy martyrs . . . [which] with remarkable caution are not read in the holy Roman Church . . . because the names of those who wrote (them) are entirely unknown . . . lest an occasion of light mockery arise. We, however, with the aforementioned Church venerate with every devotion both all the martyrs and the glorious com- bats of those who are known to God rather than to men. Likewise we acknowledge with all honor the lives of the Fathers, of Paul, of Anthony, of Hilary, and of all the hermits, which however the most blessed Jerome has described. [Finally many other writings are enumerated and praised, with addi- tion however:] But . . . let the judgment of blessed Paul the Apostle lead the way: "Prove . . . all things, hold that which is good" [I Thess. 5:21 ]. Other things which have been written or published by heretics or schismatics, the Catholic and apostolic Roman Church in nowise re- ceives. We believe that a few of these .•. ought to be appended.
The Apocrypha "which are not accepted" 1 [From the same epistle or "Decretal"]
(4) [After the long series of apocrypha has been presented, the Decree 166 of Gelasius is thus concluded:] These and [writings] similar to these, which . . . all the heresiarchs and their disciples, or the schismatics have taught or written . . . , we confess have not only been rejected, but also banished from the whole Roman Catholic and apostolic Church
1 Th 469 ff.-Hcre is as it were the first "Index of forbidden books."
and with their authors and the followers of their authors have been condemned forever under the indissoluble bond of anathema.
The Remission of Sins 1 [From the Tome of GELASIUS, "Ne forte," concerning the bond of the anathema, about the year 495]
(5) The Lord said that to those sinning against the Holy Spirit, it should not be forgiven either here or in the future world [Matt. 12:32]. But how many do we know that sin against the Holy Spirit, such as various heretics . . . who return to the Catholic faith, and here have received the pardon of their blasphemy, and have enjoyed the hope of gaining indulgence in the future? And not on this account is the judg- ment of the Lord not true, or will it be thought to be in any way weakened, since with respect to such men, if they continue to be thus, the judgment remains never to be relaxed at all; moreover, never because of such effects is it not imposed. Just as consequently is also that of the blessed John the Apostle: There is a sin unto death: I do not say that prayer should be offered for this: and there is a sin not unto death: I do say that prayer should be offered for this [I John 5:16, 17]. It is a sin unto death for those persisting in the same sin; it is not a sin unto death for those withdrawing from the same sin. For there is no sin for whose remission the Church does not pray, or which she cannot forgive those who desist from that same sin, or from which she cannot loose those who repent, since the power has been divinely given to her, to whom it was said: Whatsoever you shall forgive upon earth ... [ cf. John 20:23]; "whatsoever you shall loose upon earth, shall be loosed also in heaven" [Matt. 18:18]. In whatsoever all are [included], howsoever great they may be, and of whatsoever kind they may be, although the judgment of them nevertheless remains true, by which he is denounced fas] never to be loosed who continues in the course of them, but not after he withdraws from this same lcourse].
The Two Natures of Christ 2 [From the Tome of GELASIUS, "Necessarium," on the two natures in Christ, (492-) 496]
(3) Although, I say, in accordance with this confession this must piously be believed regarding the conception of our Lord, although it can in no wise be explained, the Eutychians assert that there is one na- 1 Th 562; Jf 701; ML 59, 105 A; Msi VIII 90 C £. 2 Th 532 £.; Jf 670.
ture, that is, the divine; and Nestorius none the less mentions a single [nature], namely, the human; if we must maintain two against the Eutychians, because they draw out one, it follows that we should without doubt proclaim also in opposition to Nestorius who declares one, that not one, but rather two existed as a unity from His beginning, properly adding the human, contrary to Eutyches, who attempts to defend one, that is, the divine only, in order to show that the two, upon which that remarkable mystery rests, endure there; in opposition to Nestorius in- deed, who similarly says one, namely, the human, we nevertheless sub- stitute the divine, so that in like manner we hold that two against his one with a true division have existed in the plenitude of this mystery from the primordial effects of His union, and we refute both who chatter in a different way of single [natures], not each of them in regard to one only, but both in respect to the abiding possession of two natures: to wit, the human and divine, united from His beginning without any con- fusion or defect. (4) For although one and the same person is the Lord Jesus Christ, and the whole God man and the whole man God, and whatever there is of humanity, the God man makes his own, and whatever there is of God, the man God possesses, nevertheless, granted that this remains a mystery and cannot be explained in any degree, thus the whole man continues to be what God is, [as?] the whole God continues to be what- ever man is ..••1
The Ordinations of Schismatics 2 [From the epistle (r) "Exordium Pontificatus mei" to Anastasius Augustus, 496]
( 7) According to the most sacred custom of the Catholic Church, let 169 the hectrt of your serenity acknowledge that no share in the injury from the name of Acacius should attach to any of these whom Acacius the schismatic bishop has baptized, or to any whom he has ordained priests or levites according to the canons, lest perchance the grace of the sacra- ment seem less powerful when conferred by an unjust [person] . . . . For if the rays of that visible sun are not stained by contact with any pollution when they pass over the foulest places, much less is the virtue 1 See the whole tractate in Thiel, who then adds many "Testimonia veterum de duab. nat. in Christo" p. 541 ff. 2 Th 620 £.; Jf 744 c. Add; Msi VIII 190 E £.; CIC Deer. I, 19, 8: Frdbg I 63; Rcht I 56.
of him who made that visible [sun] fettered by any unworthiness in the minister. (8) Therefore, then, this person has only injured himself by wickedly administering the good. For the inviolable sacrament, which was given through him, held the perfection of its virtue for others.
The Origin of Souls and Original Sin 1 [From the epistle "Bonum atque iucundum" to the bishops of Gaul, August 23, 498 j
(I) ... Certain heretics in Gaul think that by a rational assertion they are persuaded of this, that just as the parents transmit bodies to the human race from material dregs, so also they bestow the vital principle of the living souls . . . . How (therefore) do they, contrary to God's will, with a very carnal mind think that the soul made to the image of God is diffused and insinuated by the mixture of human beings, when that very action by Him, who did this in the beginning, has not ceased even today, just as He Himself said: My Father works up to this time, and I work [cf. John 5:17]? Although likewise they ought to know what is written: "He who lives unto eternity, created all things at the same time" [ Eccl us. r 8: r]. If, then, previously according to the Scripture He placed order and reason by single species in every individual creature (potentially), which cannot be denied, and causally in the work per- taining to the creation of all things at the same time, after the consum- mation of which He rested on the seventh day, but now operates visibly in the work pertaining to the passage of time even up to the present,2 let the sound doctrines then rest, namely, that He, who calls those, which are not, 7ust as those that are [ cf. Rom. 4: 17], imparts souls. (4) By the reasoning of which they think perhaps that they speak piously and well, in declaring that the souls are justly handed down by parents, since they are entangled with sins, they ought to be separated from them by this wise sundering, because nothing else can be trans- mitted by them than what has been brought to pass by their own evil presumption, that is, guilt and the punishment of sin, which their off- spring have followed through the vine-branch 3 and clearly show so that men are born vicious and distorted. In this alone at any rate God is clearly seen to have no communion, (and) lest any fall into this neces- sary destruction, He has prevented it by an inborn terror of death and 1 Th 634 ff.; Jf 751 c. Add; BR(T) App. I 342 b ff. There is doubt about the authen-
ticity of this letter. 2 St. Aug., De Gen. ad litt. VI, 4, 5 [ML 34, 341]. 3 It is evident that the substitution of this word here is different from that in which the "Traducianists" employed it.
7J has given warning of it. Therefore, through the vine-branch what is transmitted by the parents evidently appears, and what God has operated from the beginning even to the end, and what He is operating is shown.
ST. SYMMACHUS 498-514
The Infallibility of the Roman Pontiff 1 r"Libellus professionis fidei" added to the epistle "Inter ea quae" to the bishops of Spain, April 2, 517]
[Our] first safety is to guard the rule of the right faith and to deviate 17t in no wise from the ordinances of the Fathers; because we cannot pass over the statement of our Lord Jesus Christ who said: "Thou art Peter and upon this rock I will build my church" . . . [Matt. 16:18]. These [words] which were spoken, are proved by the effects of the deeds, because in the Apostolic See the Catholic religion has always been pre- served without stain. Desiring not to be separated from this hope and faith and following the ordinances of the Fathers, we anathematize all heresies, especially the heretic Nestorius, who at one time was bishop of the city of Constantinople, condemned in the Council of EPHESUS by the blessed CELESTINE, Pope of the City of Rome, 2 and by the venerable man Cyril, high priest of the City of Alexandria. Similiarly anathematizing both Eutyches and Dioscorus of Alexandria conderr.ned in the holy Synod of CHALCEDON [ see n. 148] which we follow and embrace, which following the sacred Council of NICEA proclaimed the apostolic faith, we detest both Timothy the parricide, surnamed the Cat, and likewise his disciple and follower in all things, Peter of Alex- andria. We condemn, too, and anathematize Acacius, formerly bishop of Constantinople, who was condemned by the Apostolic See, their con- 1 Th 795 f.; Jf 788; W. Haacke, Die Glaubensformel des Papstes Hormisdas in Acacianischen Schisma [Rome 1939] p. ro ff. This rule of faith, after it was pro- posed to the bishops who had been sharers of the Acacian schism, was subscribed to by all the bishops of the Orient, by the emperor Justinian, and by the Constan- tinopolitan patriarchs Epiphanius, John, Menna, and finally in the eighth ecumeni- cal Synod (Constantinople IV), act. r, by the Greek and Latin Fathers [cf. n. 1833 and Bar(Th) to 869 n. 19 (15, 153 a £.)]. That "Libellus" in almost the same words occurs in various epistles of that age. The formula placed above is that which HORMISDAS proposed to the bishops of Spain for receiving the oriental clerics into the communion of the Church. It almost agrees with that which John the Patriarch of Constantinople sent signed to HORMISDAS [ CSEL 35, 608 ff.; cf. ibid., 338, 340, 520, 800 J. 2 Epistolae 22 ff. [ML 50, 537 ff.].
federate and follower, or those who remained in the society of their communion, because Acacius justly merited a sentence in condemnation like theirs in whose communion he mingled. No less do we condemn Peter of Antioch with his followers, and the followers of all mentioned above. Moreover, we accept and approve all the letters of blessed LEO the Pope, which he wrote regarding the Christian religion, just as we said before, following the Apostolic See in all things, and extolling all its ordinances. And, therefore, I hope that I may merit to be in the one communion with you, which the Apostolic See proclaims, in which there is the whole and the true and the perfect solidity of the Christian religion, promising that in the future the names of those separated from the communion of the Catholic Church, that is, those not agreeing with the Apostolic See, shall not be read during the sacred mysteries. But if I shall attempt in any way to deviate from my profession, I confess that I am a confederate in my opinion with those whom I have condemned. However, I have with my own hand signed this profession of mine, and to you, HORMISDAS, the holy and venerable Pope of the City of Rome, I have directed it.
The Canon, Primacy, Councils, Apocrypha 1 [From epistle 125 or "Decretal ... on divine scriptures" in the year 520]
Besides those which are contained in the Decretal of Gel:isius, [ n. 162] here, after the Synod of Ephesus "Constantinopolitana (I)" was also inserted: then was added: But even if any councils thus far have been instituted by the holy Fathers, we have decreed that after the authority of those four they must be both kept and received.
The Authority of St. Augustine [From the epistle "Sicut rationi" to Possessor, August 13, 520] 2
173a 5. Yet what the Roman, that is the Catholic, Church follows and preserves concerning free will and the grace of God can be abundantly recognized both in the various books of the blessed Augustine, and especially [ in those] to Hilary and Prosper, but the prominent chapters are contained in the ecclesiastical archives and if these are lacking there and you believe them necessary, we establish [them], although he who 1 Th 932; Jf 862; ML 69, 166. This "Decretum HORMISDAE" he contends is a repetition and adaptation of the "Decretum Damaso--Gelasiani" (n. 162 ff.) Th. 51. 2 ACOec T. IV, vol. II 46; CSEL 35, 700; ML 63, 493 A; Jf 850; Msi VIII 500 A.
diligently considers the words of the apostle, should know clearly what he ought to follow.
COUNCIL OF ORANGE II 529 1 Confirmed by Boniface II (against the Semipelagians) Original Sin, Grace, Predestination 2 To us, according to the admonition and authority of the Apostolic See, 173b it has seemed just and reasonable that we should set forth to be observed by all, and that we should sign with our own hands, a few chapters transmitted 3 to us by the Apostolic See, which were collected by the ancient fathers from the volumes of the Sacred Scripture especially in this cause, to teach those who think otherwise than they ought. . . . [I. Original sin] Can. 1. If anyone says that by the offense of Adam's 174 transgression not the whole man, that is according to body and soul, was changed for the worse [St. Augustine] ,4 but believes that while the liberty of the soul endures without harm, the body only is exposed to corruption, he is deceived by the error of Pelagius and resists the Scrip- ture which says: "The soul, that has sinned, shall die" [Ezech. 18:20]; and: "Do you not know that to whom you show yourselves servants to obey, you are the servants of him whom you obey?" [Rom. 6: 16]; and: Anyone is adjudged the slave of him by whom he is overcome [II Pet. 2:19]. Can. 2. If anyone asserts that Adam's transgression injured him alone 175 and not his descendants, or declares that certainly death of the body only, which is the punishment of sin, but not sin also, which is the death of the soul, passed through one man into the whole human race, he will do an injustice to God, contradicting the Apostle who says: Through one man sin entered in the world, and through sin death, and thus death 1 Orange in Gaul. This Council approved by Boniface II [seen. 200 a f.] obtained such authority in the Church that it is worthily held as an infallible rule. Cf. P. Lejay, "Le role theologiquc de S. Cesaire d'Arles" [Rev. d'hist. et litt. rel. IO (1905) 217 ff.].
B ff.; coll. Hf! II 726 ff. and H 221 ff. The canons 1-8, 13, 19, 21 and n. 199 by Brachiarius (s. 7) are referred to. De Ecclesiastic1s Dogmati/11s c. 38-49 [ML 83, 1236-1239]. On the origin of the canons, cf. Rech. de Theo/. anc. et m!:d. 6 (1934) 120 ff. [M. Cappuynsj. 3 They seem to be n. 174-181; cf. Msi VIII 722 £. • De nupt. et concup. 2, 34, 57 [ML 44, 471].
Council of Orange II, 529 passed into all men, in whom all have sinned [Rom. 5:12; cf. St. Augus- tine] .1 l II Grace] Can. 3. If anyone says that the grace of God can be bestowed by human invocation, but that the grace itself does not bring it to pass that it be invoked by us, he contradicts Isaias the Prophet, or the Apostle who says the same thing: "I was found by those who were not seeking me: I appeared openly to those, who did not ask me" [Rom. 10:20; cf. Isa. 65:r]. Can. 4. If anyone contends that in order that we may be cleansed from sin, God waits for our good will, but does not acknowledge that even the wish to be purged is produced in us through the infusion and operation of the Holy Spirit, he opposes the Holy Spirit Himself, who says through Solomon: "Good will is prepared by the Lord" [Prov. 8:35: LXX], and the Apostle who beneficially says: "It is God, who works in us both to will and to accomplish according to his good will" [Phil. 2:13]. Can. 5. If anyone says, that just as the increase [ of faith] so also the beginning of faith and the very desire of credulity, by which we believe in Him who justifies the impious, and (by which) we arrive at the regeneration of holy baptism (is) not through the gift of grace, that is, through the inspiration of the Holy Spirit reforming our will from infidelity to faith, from impiety to piety, but is naturally in us, he is proved ( to be) antagonistic to the doctrine of the Apostles, since blessed Paul says: We trust, that he who begins a good work in us, will perfect it unto the day of Christ fesus [Phil. r:6]; and the following: It was given to you for Christ not only that you may believe in Hzm, but also, that you may suffer for Him [Phil. r:29]; and: By grace you are made safe through faith, and this not of yourselves; for it is the gift of God [Eph. 2:8]. For those who say that faith, by which we believe in God, is natural, declare that all those who are alien to the Church of Christ are in a measure faithful [ cf. St. Augustine]. 2 Can. 6. If anyone asserts that without the grace of God mercy is divinely given to us when we believe, will, desire, try, labor, pray, watch, study, seek, ask, urge, but does not confess that through the infusion and the inspiration of the Holy Spirit in us, it is brought about that we believe, wish, or are able to do all these things as we ought, and does not join either to human humility or obedience the help of grace, nor agree that it is the gift of His grace that we are obedient and humble, opposes the Apostle who says: What have you, that you have not re- ceived? [ I Cor. 4:7]; and: By the grace of God I am that, which I am [I Cor. 15:ro; cf. St. Augustine and St. Prosper of Aquitaine]. 3
1 Against two epistles of the Pelagians 4, 4-7 [ML 44, 611-614]. 2 De praedest. Sanct. [ML 44, 959-992]. 3 De dona persev. 23, 64; Contra co/lat. 2, 6 [ML 45, 1032 resp. 1804].
Council of Orange II, 529 Can. 7. If anyone affirms that without the illumination and the in- 180 spiration of the Holy Spirit,-who gives to all sweetness in consenting to and believing in the truth,-through the strength of nature he can think anything good which pertains to the salvation of eternal life, as he should, or choose, or consent to salvation, that is to the evangelical proclamation, he is deceived by the heretical spirit, not understanding the voice of God speaking in the Gospel: "Without me you can do nothing" [John 15:5]; and that of the Apostle: Nat that we are fit to think everything by ourselves as of ourselves, but our sufficiency is from God [II Cor. 3:5; cf. St. Augustine]. 1 Can. 8. If anyone maintains that some by mercy, but others by free 181 will, which it is evident has been vitiated in all who have been born of the transgression of the first man, are able to come to the grace of baptism, he is proved to be inconsistent with the true faith. For he asserts that the free will of all was not weakened by the sin of the first man, or assuredly was injured in such a way, that nevertheless certain ones have the power without revelation of God to be able by themselves to seek the mystery of eternal salvation. How contrary this is, the Lord Himself proves, who testifies that not some, but no one can come to Him, ex- cept whom the Father draws [John 6:44], and just as he says to PETER: "Blessed art thou, Simon Bar-/ona, because flesh and blood hath not revealed zt to you, but my Father, who zs zn heaven" [Matt. 16:17]; and the Apostle: No one can say Lord /esus except in the Holy Spirit [I Cor. 12:3; cf. St. Prosper]. 2 Can. 9. "The assistance of God. It is a divine gift, both when we think 182 rightly and when we restrain our feet from falsity and injustice; for as often as we do good, God operates in us and with us, that we may work" [St. Prosper ]. 3 Can. ro. The assistance of God. The assistance of God ought to be 183 implored always even by those who have been reborn and have been healed, that they may arrive at a good end, or may be able to continue in good work [ cf. St. Prosper]. 4 Can. Ir. "The oblzgation of vows. No one would rightly vow anything 184 to God, unless he accepts from Him what he vows" [ St. Prosper] 5 as it is written: And what we have received from your hand, we give to you [I Par. 29:14]. Can. 12. "God loves such as us. God loves us, such as we shall be by 185 His gift, not such as we are by our own merit" [St. Prosper] .6 1 De gratia Christi 25, 26-26, 27 [ML 44, 373 f.]. 2 Contra collat. 5, 13; 19, 55 (Sixth definition) [ML 45, 1806 f.; 1829]. 8 Thoughts taken from Augustine, Sent. 22 [ML 45, 1861]. 4 Contra collat. II, 31-36 [ML 45, 1815 ff.]. 5 Thoughts taken from Augustine, Sent. 54 [ML 45, 1864]; from St. Augustine's
"City of God" 17, 4, 7 [ML 41, 530]. 6 Thoughts taken from St. Augustine, Sent. 56 [ML 45, 1864].
Council of Orange II, 529
Can. r3. The restoration of free will. Freedom of will weakened in the first man cannot be repaired except through the grace of baptism; "once it has been lost, it cannot be restored except by Him by whom it could be given. Thus Truth itself says: If the Son liberates you, then you will be truly free" [John 8:36; St. Prosper]. 1 Can. r4. "No wretched person is freed from misery, however small, unless he is first reached by the mercy of God" [ St. Prosper], 2 just as the Psalmist says: Let thy mercy, Lord, speedily anticipate us [Ps. 78:8]; and also: "My God, His mercy will prevent me" [Ps. 58:rr]. Can. r5. "From that which God fashioned, Adam was changed by his own iniquity, but for the worse. From that which injustice has effected, the faithful (man) is changed by the grace of God, but for the better. Therefore, the former change was ( the result) of the first transgression, the latter according to the Psalmist is the change of the right hand of the Most High [Ps. 76:rr]" (St. Prosper]. 3 Can. 16. "Let no one glory in that which he seems to possess, as if he did not receive (it), or think that he has received (it) for this reason, because the sign appeared from without, either that it might be read, or sounded that it might be heard. For thus says the Apostle: If justice (is) through the law, then Christ died for nothing (Gal. 2:2r J: ascending on high he led captivity captive, he gave gifts to men (Eph. 4:8; cf. Ps. 67:19]. Whoever has, has from Him, but whoever denies that he has from Him, either does not truly possess, or that, which he possesses, is taken away from him [Matt. 25:29]" [St. Prosper]. 4 Can. r7. "Worldly desire creates the fortitude of the Gentiles, but the charity of God, which is diffused in our hearts, not by free will, which is from us, but by the Holy Spirit, which is given to us [Rom. 5:5] produces the fortitude of the Christians" [ St. Prosper]. 5 Can. r8. "That grace is preceded by no merits. A reward is due to good works, if they are performed; but grace, which is not due, precedes, that they may be done" [ St. Prosper] .6 Can. 19. "That no one is saved except by God's mercy. Even if human nature remained in that integrity in which it was formed, it would in no way save itself without the help of its Creator; therefore, since with- out the grace of God it cannot guard the health which it received, how 1 Thoughts taken from St. Augustine, Sent. 152; from Augustine's "City of God" 14, 11, 1 [ML 45, 1871 f.; resp. 41, 418]. 2/bid., Sent. 211 [ML 45, 1876]. 3 lbid., Sent. 225; from St. Aug., Enarr. in ps., serm. 1, 2 [ML 45, 1878;-36, 841]. 4 lbid., Sent. 259; trom St. Aug., De spiritu et litt. 29, 50 [ML 45, 1880;-44 231]. 5 lbid., Sent. 295; from St. Aug., Opus imperf. c. lulian. I, 83 [ML 45, 1884;- 45, 1104]. 6 lbid., Sent. 297; from St. Aug., Opus imperf. c. lulian. I, 133 [ML 45, 1885;-45, II33].
Council of Orange II, 529 without the grace of God will it be able to recover what it has lost?" [ St. Prosper]. 1 Can. 20. "That without God man can do no good. God does many good things in man, which man does not do; indeed man can do no good that God does not expect that man do" [ St. Prosper] .2 Can. 21. "Nature and grace. Just as the Apostle most truly says to those, who, wishing to be justified in the law, have fallen even from grace: If justice is from the law, then Christ died in vain lGal. 2 :21]; so it is most truly said to those who think that grace, which the faith of Christ commends and obtains, is nature: If justice is through nature, then Christ died in vain. For the law was already here, and it did not justify; nature, too, was already present, and it did not justify. Therefore, Christ did not die in vain, that the law also might be fulfilled through Him, who said:/ came not to destroy the law, but to fulfill (it) [Matt. 5:r7], and in order that nature ruined by Adam, might be repaired by Him, who said: He came to seek and to save that which had been lost [Luke 19:ro]" [St. Prosper]. 3 Can. 22. "Those things which are peculiar to men. No one has any- thing of his own except lying and sin. But if man has any truth and justice, it is from that fountain for which we ought to thirst in this desert, that bedewed by some drops of water from it, we may not falter on the way" I St. Prosper] .4 Can. 23. "The good 'will of God and of man. Men do their own will, not God's, when they do what displeases God; but when they do what they wish, in order to serve the divine will, even though willingly they do what they do, nevertheless, it is the will of Him by whom what they will is both prepared and ordered" [St. Prosper]. 5 Can. 24- "The branches of the vine. Thus there are branches in the vine, not that they may bestow anything upon the vine, but that they may receive from it the means by which they may live; so truly the vine is in the branches, that it may furnish vital nourishment to these, not take it from them. And by this it is an advantage to the disciples, not to Christ, that each have Christ abiding in him, and that each abide in Christ. For if the branch is cut off, another can sprout forth from the
1 Ibid., Sent. 308; from St. Aug., Ep. 186, II, 37 [ML 45, II86;-33, 830]. 2 Thoughts taken from St. Augustine, Sent., 312; from St. Aug., Contra duas epist. Pelag. 2, 8, 21 [ML 45, 1886;-44, 586]. 3 Ibid., Sent. 315; from St. Augustine's De gratia el libero arbitr. 13, 25 [ML 45,
1887; -44, 896]. 4 Ibid., Sent. 323; from St. Augustine's In foam,. tract. 5, 1 [ML 45, 1887;-35, 1414]. 5 Ibid., Sent. 338; from St. Augustine's In foann. tract. 19, 19 [ML 45, 1189;-
35, 1555].
Bo Council of Orange II, 529 living root; but that which has been cut off, cannot live without the root [John 15:5 ff.]" [St. Prosper]. 1 Can. 25. "The love with which we love God. Truly to love God is a gift of God. He Himself has granted that He be loved, who though not loved loves. Although we were displeasing we were loved, so that there might be produced in us [something] by which we might please. For the Spirit whom we love together with the Father and the Son pours forth the charity [ of the Father and the Son] zn our hearts [Rom. 5:5]" [ St. Prosper]. 2 And thus according to the statements of the Holy Scriptures written above, or the explanations of the ancient Fathers, God being propitious, we ought to proclaim and to believe that through the sin of the first man free will was so changed and so weakened that afterwards no one could either love God as he ought, or believe in God, or perform what is good on account of God, unless the grace of divine mercy reached him first. Therefore, we believe that in the [ case of] the just Abel, and Noe, and Abraham, and Isaac, and Jacob, and all the multitude of the ancient saints that illustrious faith which the Apostle Paul proclaims in their praise [ Heb. II], was conferred not by the good of nature, which had been given before in [the case of] Adam, but through the grace of God. Even after the coming of the Lord we know and likewise believe that this grace was not held in the free will of all who desired to be baptized, but was bestowed by the bounty of Christ, according to what has already been said often, and Paul the Apostle declares: It has been given to you for Christ, not only, that you may believe zn him, but also that you may suffer for him [Phil. r:29]; and this: God, who has begun a good work in you, will perfect it even to the day of our Lord [Phil. r :6 J; and this: By grace you are made safe through faith, and this not of yourselves: for it is the gift of God [ Eph. 2:8]; and that which the Apostle says about himself: I have obtained mercy, that I may be fazthful [I Cor. 7:25; I Tim. 1:13]; he did not say: "because I was," but: "that I may be." And that: What have you, that you have not received? [I Cor. 4:7]. And that: Every good gift, and every perfect gift zs from above, coming down from the Father of lights [Jas. 1: 17]. And that: No one has anything, except it has been given him from above [John 3 :27]. Innumerable are the testimonies of the Sacred Scriptures which can be brought forward to prove grace, but they are passed over out of a desire for brevity; also because, in truth, more [proofs] will not profit those for whom a few do not suffice. 1 Ibid., Sent., 366; from St. Augustine's, In Joann. tract. Br, r [ML 45, 1893;- 35, 1841]. . 2 Ibid., Sent. 370; from St. Augustine's, In Joann. tract. rn2, 5 [ML 45, r 894;-
35, 1898].
[III. Predestination] According to the Catholic faith we believe this 200 also, that after grace has been received through baptism, all the baptized with the help and cooperation of Christ can and ought to fulfill what pertains to the salvation of the soul, if they will labor faithfully. We not only do not believe that some have been truly predestined to evil by divine power, but also with every execration we pronounce anathema upon those, if there are [ any such], who wish to believe so great an evil. This, too, we profess and believe unto salvation, that in every good work we do not begin, and afterwards are helped by the mercy of God, but He Himself, with no preceding good services I on our part], previously inspires us with faith and love of Him, so that we may both faithfully seek the sacraments of baptism, and after baptism with His help be able to perform those [acts] which are pleasing to Him. So very clearly we should believe that the faith-so admirable-both of that famous thief, whom the Lord restored to his native land of paradise [Luke 23:43], and of Cornelius the centurion, to whom the angel of the Lord was sent [Acts 10:3], and of Zacheus, who deserved to receive the Lord Himself [ Luke 19:6 J, was not from nature, but a gift of God's bounty.
Confirmation of the Council of Orange II 1 [From the letter "Per filium nostrum" to Caesarius of Aries, January 25, 531].
I • . • To your petition, which you have composed with laudable 200a solicitude for the Faith, we have not delayed to give a Catholic reply. For you point out that some bishops of the Gauls, although they now agree that other goods are born of God's grace, think that faith, by which we believe in Christ, is only of nature, not of grace; and that (faith) has remained in the free will of man from Adam-which it is a sin to say- and is not even now conferred on individuals by the bounty of God's mercy; asking that, for the sake of ending the ambiguity, we confirm by the authority of the Apostolic See your confession, in which in the opposite way you explain that right faith in Christ and the beginning of all good will, according to Catholic truth, is inspired in the minds of individuals by the preceding grace of God. 2. And therefore, since many Fathers, and above all Bishop Augustine 200b of blessed memory, but also our former high priests of the Apostolic See are proved to have discussed this with such detailed reasoning that there
1 ML 65, 31 ff. (45, 1790 £.); Jf 881; Msi VIII 735 ff.; Bar(Th) to 529 n. 1 ff.
(9, 375 ff.); Hfl II 737.
should be no further doubt in anyone that faith itself also comes to us from grace, we have thought that we should desist from a complex re- sponse, especially since according to these statements from the Apostle which you have arranged, in which he says: I have obtained mercy, that I may be faithful [I Cor. 7:25], and elsewhere: It has been given to you, for Christ, not only that you may believe in Him, but also that you may suffer for Him [Phil. 1:29], it clearly appears that the faith by which we believe in Christ, just as all blessings, comes to each man from the gift of supernal grace, not from the power of human nature. And this, too, we rejoice that your Fraternity, after holding a meeting with certain priests of the Gauls, understood according to the Catholic faith, namely in these matters in which with one accord, as you have indicated, they explained that the faith, by which we believe in Christ, is conferred by the preced- ing grace of God; adding also that there is no good at all according to God, that anyone can will, or begin, or accomplish without the grace of God, since our Savior Himself says: Without Me you can do nothing" [John 15:5]. For it is certain and Catholic that in all blessings of which the chief is faith, though we do not will it, the mercy of God precedes us, that we may be steadfast in faith, just as David the prophet says: "My God, his mercy will prevent me" [Ps. 58:rr]; and again: My mercy is with him [Ps. 88:25]; and elsewhere: His mercy follows me [Ps. 22:6]. And similarly blessed Paul says: Or did anyone first give to him, and will he be rewarded by him? Since from him, and through him, and in him are all things [Rom. rr:35 f.]. So we marvel very much that those, who believe the contrary, are oppressed by the remains of an ancient error even to the point that they do not believe that we come to Christ by the favor of God, but by that of nature, and say that the good of that very nature, which is known to have been perverted by Adam's sin, is the author of our faith rather than Christ; and do not perceive that they contradict the statement of the master who said: No one comes to me, except it be given to him by my Father [John 6:44]; but they also oppose blessed Paul likewise, who exclaims to the Hebrews: Let us run in the contest proposed to us, looking upon the author and finisher of faith, Jesus Christ [Heb. 2:1 £.]. Since this is so, we cannot discover what they impute to the human will without the grace of God for belief in Christ, since Christ is the author and consummator of faith. 3. Therefore, we salute [you] with proper affection, and approve your confession written above in agreement with the Catholic rules of the Fathers.
John II, 533-535
"One of the Trinity Suffered," and the Blessed Virgin Mary, Mother of God 1 [From epistle (3) "Olim quidem" to the senators of Constantinople, March, 534]
[Since] Justinian the Emperor, our son, as you have learned from the 201 tenor of his epistle, has signified that arguments have arisen with regard to these three questions, whether one of the Trinity can be called Christ and our God, that is, one holy person of the three persons of the Holy Trinity; whether the God Christ incapable of suffering because of deity endured [ suffering in] the flesh; whether properly and truly <the Mother of God and the Mother of God's Word become incarnate from her> the Mother of our Lord God Christ ought to be called Mary ever Virgin. In these matters we have recognized the Catholic faith of the Emperor, and we show that this is clearly so from the examples of the prophets, and of the Apostles, or of the Fathers. For in these examples we clearly point out that one of the Holy Trinity is Christ, that is, one of the three persons of the Holy Trinity is a holy person or substance, which the Greeks call v1roCTraai,, [various witnesses are brought forward, as Gen. 3:22; I Cor. 8:6; the Nicene Creed; Proclus' letter to the Western- ers, etc.]; but let us confirm by these examples that God truly endured in the flesh [Deut. 28:66; John 14:6; Matt. 3:8; Acts 3:15: 20, 28; I Cor. 2:8; Cyrilli anath. 12; LEO ad Flavium etc.J. We rightly teach that the glorious Holy ever Virgin Mary is acknowl- 202 edged by Catholic men [ to be] both properly and truly the one who bore God, and the Mother of God's Word, become incarnate from her. For He Himself deigned from earliest times properly and truly to become incarnate and likewise to be born of the holy and glorious Virgin Mother. Therefore, because the Son of God was properly and truly made flesh from her and born of her, we confess that she was properly and truly 1 ACOec Tom. IV, Vol. II, p. 206 ff.; Msi VIII 803 E ff.; Jf 885; Hrd II II50 C ff.; ML 66, 20 C ff.; BR(T) App. I 496 a ff.-Certain monks at Scythian Constan- tinople announced the proposition: One of the Trinity suffered. For this reason it hap- pened that they came under suspicion of the Monophysitc heresy, and they set out to !--IORMISDAS, the Pope, to defend their own Roman orthodoxy. He did not give judgment in this matter, but in epistle 70 to Possessor [ ML 63, 490 ff. J he showed that he bore the impudence of the Scythians with difficulty. But when other monks, namely the Acoemetae of Constantinople, attacked the same proposition out of a feeling of perversity, JOHN II approved the letter of Justinian the emperor, in which he accused them of the Ncstorian heresy [ML 66, 17 i.], and in another letter directed to the Constantinopolitan senators he decreed as above regarding this matter.
the Mother of God made incarnate and born from her, and <properly indeed>, lest it be believed that the Lord Jesus received the name of God through honor or grace, as the foolish Nestorius thinks; but truly for this reason, lest it be believed that He took flesh in a phantasm or some other manner, not true flesh from the virgin, just as the impious Eutyches has asserted.
ST. SILVERIUS 536-(537)-540
Canons against Origen 1 [From the Book against Origen of the Emperor Justinian, 543]
Can. r. If anyone says or holds that the souls of men pre-existed, as if they were formerly minds and holy powers, but having received a surfeit of beholding the Divinity, and having turned towards the worse, and on this account having shuddered ( apopsycheisas) at the love of God, in consequence being called souls (psychae) and being sent down into bodies for the sake of punishment, let him be anathema. Can. 2. If anyone says and holds that the soul of the Lord pre-existed, and was united to God the Word before His incarnation and birth from the Virgin, let him be anathema. Can. 3. If anyone says or holds that the body of our Lord Jesus Christ was first formed in the womb of the holy Virgin, and that after this God, the Word, and the soul, since it had pre-existed, were united to it, let him be anathema. Can. 4. If anyone says or holds that the Word of God was made like all the heavenly orders, having become a Cherubim for the Cherubim, a Seraphim for the Seraphim, and evidently having been made like all the powers above, let him be anathema. Can. 5. If anyone says or maintains that in resurrection the bodies of men are raised up from sleep spherical, and does not agree that we are raised up from sleep upright, let him be anathema. Can. 6. If anyone says that the sky, and the sun, and the moon and
Menna the Patriarch edited in the year 543, the Supreme Pontiff VIGILIUS seems to have confirmed by his signature, as Cassiodorus testifies, De inst. div. litt. c. 2 [MG 70, I I I I]: "It appears that he [evidently Origen j .•• has nevertheless in the present time been condemned anew by VIGILIUS the Pope, a most blessed man." [Cf. Fr. Diekamp, Die originistischen Streitigf,eiten in 6. Jahrhundert und das 5. allg. Konzil. Miinster: 1899, 46 ff.].
Council of Constantinople II, 553 the stars, and the waters above the heavens are certain living and ma- terial 1 powers, let him be anathema. Can. 7. If anyone says or holds that the Lord Christ in the future age 209 will be crucified in behalf of the demons, just as (He was) for the sake of men, let him be anathema. Can. 8. If anyone says or holds that the power of God is limited, and 210 that He has accomplished as much as He has comprehended, let him be anathema. Can. 9. If anyone says or holds that the punishment of the demons and 211 of impious men is temporary, and that it will have an end at some time, that is to say, there will be a complete restoration of the demons or of impious men, let him be anathema.
COUNCIL OF CONSTANTINOPLE II 553 Ecumenical V ( concerning the three Chapters) Ecclesiastical Tradition 2 We confess that (we) hold and declare the faith given from the begin- 212 ning by the great God and our Savior Jesus Christ to the Holy Apostles, and preached by them in the whole world; which the sacred Fathers both confessed and explained, and handed down to the holy churches, and especially [ those Fathers] who assembled in the four sacred Synods, whom we follow and accept through all things and in all things ... judging as at odds with piety all things, indeed, which are not in accord with what has been defined as right faith by the same four holy Councils, we con- demn and anathematize them.
Anathemas Concerning the Three Chapters 3 [In part identical with "Homologia" of the Emperor, in the year 55 r]
Can. r. If anyone does not confess that ( there is) one nature or sub- 213 stance of the Father and of the Son and of the Holy Spirit, and one power and one might, and that the Trinity is consubstantial, one Godhead bemg worshipped in three subsistences, or persons, let such a one be anathema. For there is one God and Father, from whom arc all things, and one Lord Jesus Christ, through whom arc all things, and one Holy Spirit, in whom are all things.
1 We should read: :>.o-y,Ka~, resp. "endowed with reason." 2 Ms1 IX 201B; Hrd III 70 D £.; cf. Bar(TH) to 553 n. 20 ff. (ro, 87 ff.).
Council of Constantinople II, 553 Can. 2. If anyone does not confess that there are two generations of the Word of God, the one from the Father before the ages, without time and incorporeally, the other in the last days, when the same came down from heaven, and was incarnate of the holy and glorious Mother of God and ever Virgin Mary, and was born of her, let such a one be anathema. Can. 3. If anyone says that one lperson] is the Word of God who performed miracles, and another the Christ who suffered, or says that God the Word was with Christ when He was born of a woman, or was with Him as one in another, but not that the same [person] is our Lord Jesus Christ, the Word of God, incarnate and made m:m, and that both the miracles and the sufferings which He voluntarily endured in the flesh were of the same person, let such a one be anathema. Can. 4. If anyone says that the union of the Word of God with man was made according to grace, or according to operation, or according to dignity, or according to equality of honor, or according to authority or relation, or temperament, or power, or according to good will-as if man was pleasing to God the Word because it seemed well to Him regarding Himself, as [mad] Theodore declares; or according to homonymy, by which the Nestorians who call God the Word Jesus and Christ, and name the man separately Christ and the Son, and, though plainly speak- ing of two persons, pretend to speak of one person and one Christ according to name only, and honor, and dignity, and worship, but does not confess that the union of the Word of God to a body animated with a rational and intellectual soul, took place according to composition or according to subsistence, as the Holy Fathers have taught, and on this account one subsistence of Him, who is the Lord Jesus Christ, one of the Holy Trinity, let such a one be anathema. For, since the union is thought of in many ways, some following the impiety of Appollinaris and Eutyches, consenting to the disappearance of those who have come to- gether, worship the union according to confusion; others thinking like Theodore and Nestorius, rejoicing in the division, introduce the acci- dental union. But the Holy Church of God, rejecting the impiety of each heresy, confesses the union of God's Word to the body according to composition, that is according to subsistence. For the, union through composition in the mystery about Christ not only preserves unconfused what have come together but besides does not admit a division. Can. 5. If anyone accepts the one subsistence of our Lord Jesus Christ as admitting the significance of many subsistences, and on this account attempts to introduce in the mystery about Christ two subsistences or two persons, and of the two persons introduced by him, he speaks of one person according to dignity, and honor, and adoration, just as mad Theodore and Nestorius have written, and he falsely accuses the sacred synod of Chalcedon of using the expression "of one subsistence" ac-
Council of Constantinople II, 553 cording to this impious conception, but does not confess that the word of God was united to a body according to subsistence, and on this account one subsistence of Him, that is one person, and that thus, too, the holy Council of Chalcedon confessed one subsistence of our Lord Jesus Christ, let such a one be anathema. For, the Holy Trinity did not receive the addition of a person or of a subsistence when one of the Holy Trinity, God the Word, became incarnate. Can. 6. If anyone says that the holy glorious ever-virgin Mary is 218 falsely but not truly the Mother of God; or ( is the Mother of God) according to relation, as if a mere man were born, but as if the Word of God became incarnate [ and of her] from her, but the birth of the man according to them being referred to the Word of God as being with the man when he was born, and falsely accuses the holy synod of Chalcedon of proclaiming the Virgin Mother of God according to this impious conception which was invented by Theodore; or, if anyone calls her the mother of the man or the mother of the Christ, as if the Christ were not God, but does not confess that she is exactly and truly the Mother of God, because God the Word, born of the Father before the ages, was made flesh from her in the last days, and that thus the holy Synod of Chalcedon confessed her (to be), let such a one be anathema. Can. 7. If anyone speaking on two natures does not admit that our 219 Lord Jesus Christ is acknowledged as in the Divinity, in order that through this he may signify the distinction of the natures from which without confusion the marvelous union was born, and that the nature of the Word was not changed into that of the flesh, nor was the nature of the flesh changed into that of the Word ( for each remains exactly as it is by nature, and the union has been made according to subsistence) but with a view to division by part; if he receives such an expression as this with regard to the mystery of Christ, or, acknowledging the number of the natures in the same one Lord our Jesus the Word of God made flesh, but does not accept the difference of these [ natures j of which He is composed by reason alone, which is not destroyed by the union (for one is from both, and through one both), but uses number in such a way, as if each nature had its own subsistence separately, let such a one be anathema. Can. 8. If anyone who agrees that a union has been born of the two 220 natures of divinity and humanity, or who says that one nature of the Word of God has been made flesh, does not accept these (expressions) as the holy Fathers have taught, namely, that of the nature of God and of that of man, the union having taken place according to subsistence, one Christ was produced; but from such words attempts to introduce one nature or substance of Godhead and humanity of Christ, let such be anathema. For, while asserting that the only-begotten Word is united
Council of Constantinople II, 553 according to subsistence, we do not say that any confusion of the natures with each other has been produced; but rather we believe that while each remains exactly as it is, the Word has been united to the flesh. Therefore, there is one Christ, God and man, the same [person being] consubstantial with the Father according to the Divinity, and the same consubstantial with us according to the humanity, for the Church of God equally detests and anathematizes those who divide or cut part by part, and those who confuse the mystery of the divine dispensation of Christ. Can. 9. If anyone says that Christ is adored in two natures and as a result of this two ( forms of) adoration are introduced, a special one for God the Word, and a special one for the man; or, if anyone with a view to the destruction of the humanity, or to the confusing of Divinity and the humanity, talking of one nature or substance of those who have come together, thus adores Christ but does not adore with one worship God the Word incarnate with His own flesh, just as the Church of God has accepted from the beginning, let such a one be anathema. Can. ro. If anyone does not confess that Jesus Christ, our Lord, who was crucified in the flesh is true God, and Lord of glory, and one of the Holy Trinity, let such a one be anathema. Can. r r. If anyone does not anathematize Arius, Eunomius, Mace- donius, Apollinarius, Nestorius, Eutyches, and Origen, in company with their sinful works, and all other heretics, who have been condemned by the Holy Catholic and Apostolic Church and by the four holy synods above-mentioned, and those of the above-mentioned heretics who have thought or think likewise, and have remained in their impiety until the end, let such a one be anathema. Can. 12. If anyone defends the impious Theodore of Mopsuestia, who said that one was God the Word, and another the Christ, who was troubled by the sufferings of the soul and the longings of the flesh, and who gradually separated Himself from worse things, and was improved by the progress of His works, and rendered blameless by this life, so as to be baptized as mere man in the name of the Father, and of the Son, and of the Holy Spirit, and on account of the baptism received the grace of the Holy Spirit, and was deemed worthy of adoption as a son, and according to the likeness of the royal image is worshipped in the person of God the Word, and after the resurrection became unchangeable in thoughts and absolutely unerring, and again the same impious Theodore having said that the union of God the Word with the Christ was such as the Apostle (spoke of) with reference to man and woman: "They shall be two in one -flesh" [Eph. 5:31]; and in addition to his other innumerable blasphemies, dared to say that after the resurrection, the Lord when He breathed on His disciples and said: "Receive ye the holy ghost" [Isa. 20:22], did not give them the Holy Spirit, but breathed only
Council of Constantinople II, 553 figuratively. But this one, too, said that the confession of Thomas on touching the hands and the side of the Lord, after the resurrection, "My Lord and my God" [Isa. 20:28], was not said by Thomas concerning Christ, but that Thomas, astounded by the marvel of the resurrection, praised God for raising Christ from the dead; and what is worse, even in the interpretation of the Acts of the 225 Apostles made by him, the same Theodore comparing Christ to Plato and Manichaeus, and Epicurus, and Marcion, says that, just as each of those after inventing his own doctrine caused his disciples to be called Platonists, and Manichaeans, and Epicureans, and Marcionites, and Christ invented His own way of life and His own doctrines [ caused His disciples] to be called Christians from Him; if, then, anyone defends the aforementioned most impious Theodore and his impious writings, in which he sets forth the aforesaid and other innumerable blasphemies against the great God and our Savior Jesus Christ, but does not anath- ematize him and his impious writings, and all those who accept or even justify him, or say that he preached in an orthodox manner, and those who wrote in his defense or in defense of his wicked writings, and those who think the same things, or have thought them up to this time and acquiesced in such heresy until their deaths, let such a one be anathema. Can. 13. If anyone defends the impious writings of Theodoritus, which 226 are against the true faith and the first holy synod (held) in Ephesus, and (against) Cyril in the number of the saints, and his twelve chapters [ see note 113 ff.I, and defends all that he has written on behalf of the impious Theodore and Nestorius, and on behalf of others who think the same as the above-mentioned Theodore and Nestorius, and accepts them and their godlessness; and because of them calls the teachers of the Church impious, who believe in the union of the Word of God according to subsistence; and if he does not anathematize the s3id impious writings, and those who have thought or think similarly with these, and all those who have written against the true faith, or against Cyril among the saints and his twelve chapters, and have died in such impiety, let such a one be anathema. Can. 14. If anyone defends the epistle which Ibas is said to have 227 written to Maris the Persian, which denied that God the Word became incarnate of the holy Mother of God and ever virgin Mary, was made man, but which said that a mere man was born of her, whom he calls a temple, so that God the Word is one, and the man another; and which slandered as a heretic Cyril in the number of the saints for having pro- claimed the right faith of the Christians; and as one who wrote in a manner like that of the wicked Apollinaris, and blamed the first holy synod (held) in Ephesus, because it condemned Nestorius without an
Council of Constantinople II, 553 inquiry; and the same impious letter stigmatizes the twelve chapters of Cyril [see n. r r 3 ff.] in the number of the saints as wicked and opposed to the true faith, and justifies Theodore and Nestorius and their impious doctrines and writings; if anyone then defends the said letter, and does not anathematize it, and those who defend it, and say that it is true, or part of it is, and those who have written and are writing in its defense, or in defense of the wicked (ideas) included in it, and dare to justify it or the impiety included in it in the name of the holy Fathers, or of the holy synod (held) in Chalcedon, and have persisted in these (actions) until death, let such a one be anathema. When then these things have been so confessed, which we have received from Holy Scripture, and from the teaching of the Holy Fathers, and from what was defined with regard to one and the same faith by the aforesaid four holy synods, and from that condemnation formulated by us against the heretics and their impiety, and besides, that against those who have defended or are defending the aforementioned three chapters, and who have persisted or do persist in their own error; if anyone should attempt to transmit [doctrines] opposed to those piously molded by us, or to teach or to write [them] if indeed he be a bishop, or belongs to the clergy, such a one, because he acts in a manner foreign to the sacred and ecclesiastical constitutions, shall be stripped of the office of bishop or cleric, but if he be a monk or a layman, he shall be anathematized.
The Last Things 1 [From Fide PELAG/1 in the letter "Humani generis" to Childebert I, April, 557 J
For I confess that all men from Adam, even to the consummation of 228a the world, having been born and having died with Adam himself and his wife, who were not born of other parents, but were created, the one from the earth, the other [ al.: altera], however, from the rib of the man [ cf. Gen. 2:7, 22], will then rise again and stand before the 7udgment seat of Christ, that every one may receive the proper things of the body, accord- ing as he has done, whether it be good or bad [Rom, 14: ro; II Cor. 5: ro]; and indeed by the very bountiful grace of God he will present the just, as vessels of mercy prepared beforehand for glory [Rom. 9:23], with the rewards of eternal life; namely, they will live without end in the society of the angels without any fear now of their own fall; the wicked, how- ever, remaining by choice of their own with vessels of wrath fit for destruction [ Rom. 9:22], who either did not know the way of the Lord, or knowing it left it when seized by various transgressions, He will give over by a very just judgment to the punishment of eternal and inex- tinguishable fire, that they may burn without end. This, then, is my faith and hope, which is in me by the gift of the mercy of God, in defense of which blessed PETER taught lcf. I Pet. 3: r 5] that we ought to be especially ready to answer everyone who asks us for an accounting.
The Form of Baptism 2 [From the epistle "Admonemus ut" to Gaudentius, Bishop of Volterra, about the year 560]
There are many who assert that they are baptized in the name of 229 Christ alone with only one immersion. But the evangelical precept which the very God, our Lord and Savior Jesus Christ, handed down warns us to give each one holy baptism in the name of the Trinity and with a triple immersion also, since our Lord Jesus Christ said to his disciples: Go, bapttze all nations in the name of the Father and vf the Son and of the Holy Ghost [Matt. 28:19]. If, in fact, those of the heretics, who are said to remain in places near
!ohn III, 561-574 your love, confess perchance that they have been baptized only in the name of the Lord, without any uncertainty of doubt you will baptize them in the name of the Holy Trinity, if they come to the Catholic faith. But if . . . by a clear confession it becomes evident that they have been baptized in the name of the Trinity, you will hasten to unite them to the Catholic faith, employing only the grace of reconciliation, in order that nothing other than what the evangelical authority orders may seem to be accomplished.
The Primacy of the Roman Pontiff 1 [From epistle ( 26) "Adeone te" to a certain bishop (John ?) , about the year 560]
Has the truth of your Catholic mother so failed you, who have been placed in the highest office of the priesthood, that you have not at once recognized yourself as a schismatic, when you withdrew from the apostolic sees? Being appointed to preach the Gospel to the people, had you not even read that the Church was founded by Christ our Lord upon the chief of the Apostles, so that the gates of hell might not be able to prevail against it [ cf. Matt. 16: 18]? If you had read this, where did you believe the Church to be outside of him in whom alone are clearly all the apostolic sees? To whom in like measure as to him, who had re- ceived the keys, has the power of binding and of loosing been granted [cf. Matt. 16:19]? But for this reason he gave first to him alone, what he was about to give also to (in) all, so that, according to the opinion of blessed Cyprian the martyr who explains this very thing, the Church might be shown to be one. Why, therefore, did you, already dearest in Christ, wander away from your portion, or what hope did you have for your salvation?
(JOHN III 561-574) COUNCIL OF BRAGA 2 II 56i Anathemas against Heretics, especially the Priscillianists 3 I. If anyone does not confess that the Father, and the Son, and the Holy Spirit (are) three persons of one substance, and virtue, and power, 1 From Coll. Brit. Liiwenfeld, Epistolae Pontificum Romanorum ineditae, Lipsiae:
1885, n. 28, p. 15 £.; Jf 998 c. Add. 2 Braga, then in Spain but now in Portugal.
15 ff.-Concerning the rules of the faith of the church of Spain and their connection with this council, see KAnt 25 ff. and 3 6 ff.-Almost with the same words and
Council of Braga II, 561 just as the Catholic and apostolic Church teaches, but says there is only one and a solitary person, so that He Himself is the Father who is the Son, and also He Himself is the Paraclete, the Spirit, just as Sabellius and Priscillian have asserted, let him be anathema. 2. If anyone introduces some other names of the Godhead in addition 232 to the Holy Trinity, because, as he says, there is in the Godhead himself a Trinity of the Trinity, just as the Gnostics and Priscillians have stated, let him be anathema. 3. If anyone says that the Son of God our Lord did not exist before He 233 was born of the Virgin, just as Paul of Samosata and Photinus and Priscillian have said, let him be anathema. 4. If anyone does not truly honor the birthday of Christ according to 234 the flesh, but pretends that he honors (it), fasting on the very day and on the Lord's Day, because, like Cerdan, Marcion, Manichaeus, and Priscil- lian, he does not believe that Christ was born in the nature of man, let him be anathema. 5. If anyone believes, as Manichaeus and Priscillian have said, that 235 human souls or angels have arisen from the substance of God, let him be anathema. 6. If anyone says that human souls first sinned in the heavenly habita- 236 tion and in view of this were hurled down into human bodies on earth, as Priscillian has affirmed, let him be anathema. 7. If anyone says that the devil was not first a good angel made by 237 God, and that his nature was not a work of God, but says that he came forth from darkness, and does not have any author of himself, b1Jt is himself the origin and substance of evil, as Manichaeus and Priscillian have said, let him be anathema. 8. If anyone believes that the devil made some creatures in the world 238 and by his own authority the devil himself causes thunder and lightning, and storms and spells of dryness, just as Priscillian has asserted, let him be anathema. 9. If anyone believes that human souls [ al. souls and human bodies j 239 are bound by a fatal sign [ al. by fatal stars j, just as the pagans and Priscil- lian have affirmed, let him be anathema. IO. If anyone believes that the twelve signs or stars, which the 240 astrologers are accustomed to observe, have been scattered through single members of the soul or body, and say that they have been attributed to the names of the Patriarchs, just as Priscillian has asserted, let him be anathema. 11. If anyone condemns human marriage and has a horror of the 241
order the errors rejected by this council stand condemned in a letter of LEO the Great to Turibius, Bishop of Asturia [Astorga m Spain] Jf 412; ML 54, 680 ff.; Msi V 1290 ff. (cf. n. 21 ff.).
procreation of living bodies, as Manichaeus and Priscillian have said, let him be anathema. 12. If anyone says that the formation of the human body is a creation of the devil, and says that conceptions in the wombs of mothers are formed by the works of demons, and for this reason does not believe in the resurrection of the body, just as Manichaeus and Priscillian have said, let him be anathema. 13. If anyone says that the creation of all flesh is not the work of God, but belongs to the wicked angels, just as Priscillian has said, let him be anathema. 14. If anyone considers the foods of the flesh unclean, which God has given for the use of men; and, not for the affliction of his body, but as if he thought it unclean, so abstains from these that he does not taste vegetables cooked with meats, just as Manichaeus and Priscillian have said, let him be anathema. [ 15 and r 6 consider only ecclesiastical discipline]. 17. If anyone reads the Scriptures, which Priscillian has distorted ac- cording to his own error, or Dictinius's treatises, which Dictinius himself wrote before he was converted; or whatsoever writings of the heretics under the name of the Patriarchs, of the Prophets, or of the Apostles they have devised in agreement with their own error, and follows or defends their impious creations, let him be anathema.
BENEDICT
The Unity of the Church 1 [From epistle ( r) "Quod ad dilectionem" to the schismatic bishops of Istria, about 585]
(For) you know that the Lord proclaims in the Gospel: Simon, Simon, behold Satan has desired to have you, that he might sift you as wheat: but I have asked the Father for thee, that thy faith fail not; and thou be- ing once converted, confirm thy brethren [Luke 22:31 f.]. Consider, most dear ones, that the Truth could not have lied, nor will the faith of PETER be able to be shaken or changed forever. For al- though the devil desired to sift all the disciples, the Lord testifies that He Himself asked for PETER alone and wished the others to be con- firmed by him; and to him also, in consideration of a greater love which 1 ACOec Tom. 1, vol. IV, pars 2, 105 ff.; Msi IX 892 A f.; Jf 1054; ML 72, 707 B ff.; Hrd III 414 E ff.
he showed the Lord before the rest, was committed the care of feeding the sheep [ cf. John 21: 15 ff.]; and to him also He handed over the keys of the kingdom of heaven, and upon him He promised to build his Church, and He testified that the gates of hell would not prevail against it [ cf. Matt. 16: 16 fl.]. But, because the enemy of the human race even until the end of the world does not abstain from sowing cockle [Matt. 13:25] over the good seed in the Church of the Lord, and therefore, lest perchance anyone with malignant zeal should by the instigation of the devil presume to make some alterations in and to draw conclusions re- garding the integrity of the faith; and (lest) by reason of this your minds perhaps may seem to be disturbed, we have judged it necessary through our present epistle to exhort with tears that you should return to the heart of your mother the Church, and to send you satisfaction with regard to the integrity of faith . . . . [The faith of the Synods of NICEA, CONSTANTINOPLE I, EPHESUS I, and especially of CHALCEDON, and likewise of the dog- matic epistle of LEO to Flavian having been confirmed, he proceeds thus:] If anyone, however, either suggests or believes or presumes to teach contrary to this faith, let him know that he is condemned and also anathematized according to the opinion of the same Fathers . . . . Con- sider (therefore) the fact that whoever has not been in the peace and unity of the Church, cannot have the Lord [ Gal. 3: 7]. . .•
The Necessity of Union with the Church 1 [From epistle (2) "Dilectionis vestrae" to the schismatic bishops of !stria, about 585]
Do not (therefore) because of a love of ostentation, which is al- 247 ways next to pride, remain in the vice of obstinacy; since in the day of judgment no one can excuse himself. . . . For although it is evident from the word of the Lord Himself in the Sacred Gospel [ cf. Matt. 16: 18 J where the Church is established, let us hear nevertheless what the blessed Augustine, mindful of the opinion of the same Lord, has explained. For he says that the Church of God is established among those who are known to preside over the apostolic sees, through the succession of those in charge, and whoever separates himself from the communion or authority of these sees, is shown to be in schism. And following additional remarks (he says): "If you are put outside, for the name of Christ you will also die. Suffer for Christ among
1 ACOec IV, II, 108 ff.; Msi IX 897 D ff.; Jf 1055; ML 72, 712 D ff.; Hrd III 419 B ff.
the members of Christ; clinging to the body, fight for the head." But the blessed Cyprian . . . among other things, says the following: "The beginning starts from unity, and the primacy is given to PETER, so that the Church and the chair of Christ may be shown ( to be) one: and they are all shepherds, but the flock, which is fed by the Apostles in unanimous agreement, is shown to be one." 1 And after a few ( remarks he adds): "Does he who does not hold this unity of the Church believe that he has the faith? Does he who deserts and resists the chair of PETER, on which the Church was founded, have confidence that he is in the Church?" Likewise after other remarks (he asserts): "They can- not arrive at the reward of peace, because they disrupt the peace of the Lord by the fury of discord . . . . Those who were not willing to be at agreement in the Church of God, cannot remain with God; although given over to flames and fires, they burn, or thrown to wild beasts, they lay down their lives, there will not be [ for them] that crown of faith, but the punishment of faithlessness, not a glorious result ( of religious virtue), but the ruin of despair. Such a one can be slain, he cannot be crowned . . . . For the crime of schism is worse than that which they [commit] who have offered sacrifice, who, nevertheless, having been dis- posed to penance for their sins prayed to God with the fullest satisfac- tion. In this case the Church is sought and solicited; in the other the Church is opposed. So in this case he who has fallen, has injured only himself; in the other, who attempts to cause a schism deceives many by dragging (them) with himself. In this case there is the loss of one soul; in the other there is danger to many. Certainly the one knows that he has sinned and laments and bewails (it); the other puffed up with pride in his sin and pluming himself on the sins themselves, separates sons from their mother, seduces the sheep from the shepherds, disturbs the sacraments of God, and, whereas the former having stumbled sinned once, the latter sins daily. Lastly although the lapsed, if afterwards he acquired martyrdom, is able to secure the promises of the kingdom; if the other is slain outside of the Church, he cannot attain to the rewards of the Church." 2 1 De unit. 4 [ML 4,500; but, cf. CSEL 3, 1,212 £.]. 2 De unit. II, 14, 19, [ML 4, 511, 514; CSEL 3, 1, 213, 223, 227].
The Knowledge of Christ (against the Agnoetae) 1 [From the epistle "Sicut aqua frigida" to Eulogius, Patriarch of Alexandria, August, 600]
(But) concerning that which has been written: That neither the Son, 248 nor the angels know the day and the hour [cf. Mark 13:32], indeed, your holiness has perceived rightly, that since it most certainly should be referred not to the same son according to that which is the head, but according to his body which we are . . . , He [Augustine] also says . . . that this can be understood of the same son, because omnipotent God sometimes speaks in a human way, as he said to Abraham: Now I know that thou fearest God [Gen. 22:12], not because God then knew that He was feared, but because at that time He caused Abraham to know that he feared God. For, just as we say a day is happy not because the day itself is happy, but because it makes us happy, so the omnipotent Son says He does not know the day which He causes not to be known, not because He himself is ignorant of it, but because He does not permit it to be known at all. Thus also the Father alone is said to know, because the Son (being) consubstantial with Him, on account of His nature, by which He is above the angels, has knowledge of that, of which the angels are unaware. Thus, also, this can be the more precisely understood because the Only-begotten having been incarnate, and made perfect man for us, in His human nature indeed did know the day and the hour of judgment, but nevertheless He did not know this from His human na- ture. Therefore, that which in (nature) itself He knew, He did not know from that very (nature), because God-made-man knew the day and hour of the judgment through the power of His Godhead . . . . Thus, the knowledge which He did not have on account of the nature of His humanity-by reason of which, like the angels, He was a creature- this He denied that He, like the angels, who are creatures, had. There- fore (as) God and man He knows the day and the hour of judgment; but on this account, because God is man. But the fact is certainly manifest that whoever is not a Nestorian, can in no wise be an Agnoeta. For with what purpose can he, who confesses that the Wisdom itself of God is incarnate say that there is anything which the Wisdom of God does not know? It is written: In the beginning was the Word, and the Word was with God, and the Word was God . ... All things were made by him [John r:r3]. If all, without doubt also the day of judg- 1 ML 77, 1097 A £.; Jf 1790.
ment and the hour. Who, therefore, is so foolish as to presume to assert that the Word of the Father made that which He does not know? It is written also: / esus knowing, that the Father gave him all things into his hands [John 13:3]. If all things, surely both the day of judgment and the hour. Who, therefore, is so stupid as to say that the Son has received in His hands that of which He is unaware?
Baptism and the Orders of Heretics 1 [From the epistle "Quia charitati" to the bishops of Spain, about June 22, 6or]
From the ancient institution of the Fathers we have learned that those who are baptized in the name of the Trinity, although amid heresy, whenever they return to the holy Church, may be recalled to the bosom of their mother the Church either with the anointing of chrism, or the imposition of hands, or with a profession of faith alone . . . , because the holy baptism, which they received among the heretics, at that time restores the power of cleansing in them when they have been united to the holy faith and the heart of the universal Church. But these heretics who are not baptized in the name of the Trinity . . . , whenever they come to the holy Church, are baptized, because whatever those placed in error received not in the name of the Trinity-was not baptism. Nor can that baptism itself, which, as has been said, had not been given in the name of the Trinity, be called repeated. Therefore . . . without any hesitation your holiness may receive in your assembly all whoever return from the perverse error of Nestorius, their own orders preserved for them so that, while . . . through gentle- ness you make no opposition or difficulty in regard to their own orders, you may snatch them from the mouth of the ancient enemy.
The Time of the Hypostatic Union 2 [From the same epistle to the bishops of Spain]
(But) the flesh was not first conceived in the womb of the Virgin and afterwards the divinity came into the flesh; but, as soon as the Word came into the womb, directly, the power of His own nature being pre- served, the Word was made flesh . . . . Nor was He conceived first and afterwards anointed; but that He was conceived of the Holy Spirit from the flesh of the Virgin, was anointed by the Holy Spirit, this was.
1 ML 77, 1205 A ff.; Jf 1844; CIC Deer. III, 4, 44 and 84; Frbg I 1380, 1390. 2 ML 77, 1207 D f.
Concerning the adoration of images, see Keh n. 1054 ff.;-concernzng the 250* authority for the four councils, see Rn. 2291 ;-concerning the anointing, ibid. n. 2294;-concernzng the rite of baptism, ibid. n. 2292; the effect, ibid. n. 2298; concerning the indissolubility of matnmony, ibid. n. 2297.
BoNIFACE III 607 BONIFACE V 619-625
Two Wills and Operations in Christ 1 [From the epistle (I) "Scrip ta fraternitatis vestrae" to Sergius, Patriarch of Constantinople in the year 634]
With God as a leader we shall arrive at the measure of the right 251 faith which the apostles of the truth have extended by means of the slender rope of the Sacred Scriptures. Confessing that the Lord Jesus Christ, the mediator of God and of men [I Tim. 2:5], has performed divine (works) through the medium of the humanity naturally [gr. hypostatically] united to the Word of God, and that the same one per- formed human works, because flesh had been assumed ineffably and particularly by the full divinity [gr. in-] distinctly, unconfusedly, and unchangeably . . . so that truly it may be recognized that by a wonder- ful design [ passible flesh] is united [ to the Godhead] while the differ- ences of both natures marvelously remain . . . . Hence, we confess one will of our Lord Jesus Christ also, because surely our nature, not our guilt was assumed by the Godhead, that certainly, which was created before sin, not that which was vitiated after the transgression. For Christ . . . was conceived of the Holy Spirit without sin, and was also born of the holy and immaculate Virgin mother of God without sin, experiencing no contagion of our vitiated nature . . . . For there was no other law in His members, or a will different from or contrary to the Savior, because He was born above the law of the human nature . . . . There are extensive works of sacred literature pointing out very clearly that the Lord Jesus Christ, the Son and the Word of God, by whom all things were made [John r:3], is Himself the one operator of divinity and of humanity. But whether on account of the works of divinity and of humanity, one or two operations ought to be said or understood to be
derived, such (questions) should not concern us, leaving them to the grammarians, who are accustomed to sell to children words acquired by derivation. For in sacred literature we have perceived that the Lord Jesus Christ and His Holy Spirit operated not one operation or two, but we have learned that (He) operated in many ways.
[From the epistle (2) "Scripta dilectissimi filii" to the same Sergius] So far as pertains to ecclesiastical doctrine, what we ought to hold or to preach on account of the simplicity of men and the inextri- cable ambiguities of questions (which) must be removed . . . , is to define not one or two operations in the mediator of God and of men, but both natures united in one Christ by a natural union, when we should confess those operating with the participation of the other and the operators, both the divine, indeed, performing what is of God, and the human performing what is of the flesh; teaching rthat they operate] neither separately, nor confusedly, nor interchangeably, the nature of God changed into man, and the human changed into God; but con- fessing the complete differences of the natures . . . . Therefore, doing away with . . . the scandal of the new invention, we, when we are ex- plaining, should not preach one or two operations; but instead of one operation, which some affirm, we should confess one operator, Christ the Lord, in both natures; and instead of two operations-when the ex- pression of two operations has been done away with-rather of the two natures themselves, that is of divinity and of the flesh assumed, in one person, the Only-begotten of God the Father unconfusedly, inseparably, and unchangeably performing their proper (works) with us.
[More from this epistle see Keh. n. 1065-1069]
SEVERINUS 640
The Meaning of the Words of HONORIUS about the Two Wills 1 [From the epistle "Dominus qui dixit" to Constantius the Emperor, 641]
. . . One and He alone is without sin, the mediator of God and of men, the man Christ Jesus [cf. I Tim. 2:5] who was conceived and born free among the dead [Ps. 87:6]. Thus in the dispensation of His sacred
flesh, He never had two contrary wills, nor did the will of His flesh resist the will of His mind . . . . Therefore, knowing that there was no sin at all in Him when He was born and lived, we fittingly say and truthfully confess one will in the humanity of His sacred dispensation; and we do not preach two contrary wills, of mind and of flesh, as in a pure man, in the manner certain heretics are known to rave. In accord with this method, then, our predecessor ( already mentioned) [HON- ORIUS] is known to have written to the ( a forenamed) Sergius the Patriarch who was asking questions, that in our Savior two contrary wills did not exist internally, that is, in His members, since He derived no blemish from the transgression of the first man . . . . This usually happens, that, naturally where there is a wound, there medicinal aid offers itself. For the blessed Apostle is known to have done this often, preparing himself according to the custom of his hearers; and some- times indeed when teaching about the supreme nature, he is completely silent about the human nature, but sometimes when treating of the hu- man dispensation, he does not touch on the mystery of His divinity . . . . So, my aforementioned predecessor said concerning the mystery of the incarnation of Christ, that there were not in Him, as in us sinners, contrary wills of mind and flesh; and certain ones converting this to their own meaning, suspected that He taught one will of His divinity and humanity which is altogether contrary to the truth.
THE LA TERAN COUNCIL 649 ( Against the Monothelites)
The Trinity, the Incarnation, etc. 1 Can. r. If anyone does not confess properly and truly in accord with 254 the holy Fathers that the Father, and the Son, and the Holy Spirit [ are a] Trinity in unity, and a unity in Trinity, that is, one God in three subsistences, consubstantial and of equal glory, one and the same God- head, nature, substance, virtue, power, kingdom, authority, will, opera- tion of the three, uncreated, without beginning, incomprehensible, im-
The Lateran Council, 649 mutable, creator and protector of all things, let him be condemned [seen. 78-82, 213]. Can. 2. If anyone does not properly and truly confess in accordance with the Holy Fathers that God the Word himself, one of the holy and consubstantial and venerable Trinity, descended from heaven, and was incarnate of the Holy Spirit and Mary ever Virgin, and was made man, was crucified in the flesh, voluntarily suffered for us and was buried, and arose again on the third day, and ascended into heaven, and sits at the right hand of the Father, and will come again with paternal glory, with his flesh assumed by Him and intellectually animated, to judge the living and the dead, let him be condemned [seen. 2, 6, 65, 215]. Can. 3. If anyone does not properly and truly confess in accord with the holy Fathers, that the holy Mother of God and ever Virgin and immaculate Mary in the earliest of the ages conceived of the Holy Spirit without seed, namely, God the Word Himself specifically and truly, who was born of God the Father before all ages, and that she incorrupt- ibly bore [Him?], her virginity remaining indestructible even after His birth, let him be condemned [ see n. 218]. Can. 4. If anyone does not properly and truly confess according to the holy Fathers, two nativities of our one Lord and God Jesus Christ, as before the ages from God and the Father incorporally and eternally, and as from the holy ever Virgin, Mother of God Mary, corporally in the earliest of the ages, and also one and the same Lord of us and God, Jesus Christ, consubstantial with man and His Mother according to the human nature, and the same one passible in the flesh, and impassible in the Godhead, circumscribed in the body, uncircumscribed in Godhead, the same one uncreated and created, terrestial and celestial, visible and intelligible, comprehensible and incomprehensible, that all mankind which fell under sin, might be restored through the same complete man and God, let him be condemned [seen. 214]. Can. 5. If anyone does not properly and truly confess according to the holy Fathers one incarnate nature of God the Word, in this way, that our substance is called incarnate perfectly in Christ God and without diminution, [see n. 220] provided substance is signified without sin, let him be condemned. Can. 6. If anyone does not properly and truly confess according to the holy Fathers, that from two and in two natures substantially united unconfusedly and undividedly there is one and the same Lord and God, Jesus Christ, let him be condemned [ see n. 148]. Can. 7. If anyone does not properly and truly confess according to the holy Fathers, the substantial difference of the natures preserved in Him, unconfusedly and undividedly, let him be condemned [seen. 148]. Can. 8. If anyone does not properly and truly confess according to the
The Lateran Council, 649 IOJ holy Fathers the substantial union of the natures recognized in Him undividedly and unconfusedly, let him be condemned [seen. r48]. Can. 9. If anyone does not properly and truly confess according to the 262 holy Fathers, the natural properties of His Godhead and of His hu• manity preserved without diminution and without injury in Him, let him be condemned. Can. ro. If anyone does not properly and truly confess according to 263 the holy Fathers two wills of one and the same Christ our God, united uninterruptedly, divine and human, and on this account that through each of His natures the same one of His own free will is the operator [Editors add: operator] of our salvation, let him be condemned. Can. r r. If anyone does not properly and truly confess according to 264 the holy Fathers two operations of one and the same Christ our God uninterruptedly united, divine and human, from this that through each of His natures He naturally is the same operator of our salvation, let him be condemned. Can. r2. If anyone according to the wicked heretics confesses one will 265 and one operation of Christ our God, to the destruction of the confession of the holy Fathers and to the denial of the same dispensation of our Savior, let him be condemned. Can. r3. If anyone according to the wicked heretics, contrary to the 266 doctrine of the Fathers, confesses both one will and one operation, al- though two wills and two operations, divine and human, have been substantially preserved in union in Christ God, and have been piously preached by our holy Fathers, let him be condemned. Can. 14. If anyone according to the wicked heretics, together with one 267 will and one operation, which is impiously confessed by the heretics, denies and rejects both two wills and in like manner two operations, that is, divine and human, which are preserved in unity in the very Christ God, and are proclaimed in regard to Him in an orthodox manner by the holy Fathers, let him be condemned. Can. 15. If anyone according to the wicked heretics unwisely accepts 268 the divine-human operation, which the Greeks call BmvoptK~v, as one operation, but does not confess that it is twofold according to the holy Fathers, that is, divine and human, or that the new application itself of the word "divine-human" which has been used is descriptive of one, but not demonstrative of the marvelous and glorious union of both, let him be condemned. Can. 16. If anyone according to the wicked heretics in the destruction 269 of the two wills and the two operations, that is, divine and human, preserved essentially in unity in Christ God, and piously preached by the holy Fathers, foolishly connects discords and differences with the mystery of His dispensation, and so attributes the evangelical and
The Lateran Council, 649 apostolic words about the same Savior not to one and the same person and essentially to the same Lord Himself and God, our Jesus Christ, according to blessed Cyril, so that he is shown to be by nature God and likewise man, let him be condemned. Can. r7. If anyone in word and mind does not properly and truly confess according to the holy Fathers all even to the last portion that has been handed down and preached in the holy, Catholic, and apostolic Church of God, and likewise by the holy Fathers and the five venerable universal Councils, let him be condemned. Can. r8. If anyone according to the holy Fathers, harmoniously with us and likewise with the Faith, does not with mind and lips reject and anathematize all the most abominable heretics together with their im- pious writings even to one least portion, whom the holy Catholic and ap- ostolic Church of God, that is, the holy and universal five Synods and likewise all the approved Fathers of the Church in harmony, rejects and anathematizes, we mean Sabellius, Arius, Eunomius, Macedonius, Apol- linaris, Polemon, Eutyches, Dioscurus, Timothy Aelurus, Severus, Theo- dosius, Colluthus, Themistius, Paul of Samosata, Diodorus, Theodore, Nestorius, Theodulus the Persian, Origen, Didymus, Evagrius, and briefly all the remaining heretics, who have been condemned and cast out by the Catholic Church; whose teachings are the fruit of diabolical operation, and those, who unto the end have obstinately suggested (ideas) similar to these, or do suggest (them), or are believed to suggest (them), with whom (they are) justly (associated), inasmuch as (they are) like them and (are) p0ssessed of a similar error, according to which they are known to teach and by their own error determine their lives, we mean, Theodore formerly Bishop of Pharan, Cyrus of Alexandria, Sergius of Constantinople, or his successors, Pyrrhus and Paul, persisting in their treachery, and all their impious writings; and those, who have unto the end obstinately suggested, or are suggesting, or are believed to suggest (ideas) similar to those, that is, one will and one operation of the divinity and humanity of Christ, and besides these the very im- pious Ecthesis, which was composed at the persuasion of the same Sergius by Heraclius, formerly emperor in opposition to the orthodox faith, defining that one will of Christ God, and one operation from the composite are to be venerated; but also everything, which has been im- piously written or done by them in defense of it, and those who accept it, or any thing that has been written or done in defense of it; and together with those again the wicked Typus, who on the persuasion of the aforementioned Paul was prepared recently by the most serene Em- peror Constantine [ read: Constantius], the emperor against the Catholic Church, inasmuch as he promulgates equally the denial and by silence the binding together of two natural wills and operations, divine and
The Lateran Council, 649
human, which are piously preached by the holy Fathers in the very Christ, true God and our Savior, together with one will and operation, which is impiously venerated in Him by the heretics, and inasmuch as he unjustly defines that together with the holy Fathers the wicked heretics also are freed from all reprehension and condemnation, unto the trimming down of the definitions or of the rule of the Catholic Church. If anyone therefore, as has been said, does not in agreement with us 272 reject and anathematize all these most impious teachings of their heresy, and those matters which have been impiously written by anyone in defense of them or in definition of them, and the specifically designated heretics, we mean Theodore, Cyrus and Sergius, Pyrrhus and Paul, seeing that they are the rebels against the Catholic Church; or if anyone holds as condemned and entirely deposed some one of these who were in writing, or without writing, in any manner or place or time what- soever rashly deposed or condemned by them (heretics) or by persons like them, inasmuch as the one condemned does not believe at all like them but with us confesses the doctrine of the holy Fathers-but, on the contrary (anyone) does not consider everybody who has been of this class-that is, whether bishop or priest or deacon or a member of any other ecclesiastical rank, or monk or layman-pious and orthodox and a defender of the Catholic Church, and also more firmly settled in the order to which he has bc;en called by the Lord, but believes such ( to be) impious and their judgments in defense of this detestable, or their opinions vain and invalid and weak, nay more wicked and execrable or worthy of condemnation, let such a person be condemned. Can. 19. If anyone who indubitably has professed and also under- 273 stands those (teachings) which the wicked heretics suggest, through vain impudence says that these are teachings of piety, which the in- vestigators and ministers of the Word have handed down from the beginning, that is to say, the five holy and universal Synods, certainly calumniating the holy Fathers themselves and the five holy Synods men- tioned, in the deception of the simple, or in the acceptance of their own impious treachery, let such a person be condemned. Can. 20. If anyone according to the wicked heretics in any manner 274 whatsoever, by any word whatsoever, or at any time or place whatsoever illicitly removing the bounds which the holy Fathers of the Catholic Church have rather firmly established [Prov. 22:28], that is, the five holy and universal Synods, in order rashly to seek for novelties and ex- positions of another faith; or books, or letters, or writings, or subscrip- tions, or false testimonies, or synods, or records of deeds, or vain ordinations unknown to ecclesiastical rule; or unsuitable and irrational tenures of place; and briefly, if it is customary for the most impious
heretics to do anything else, ( if anyone) through diabolical operation crookedly and cunningly acts contrary to the pious preachings of the orthodox (teachers) of the Catholic Church, that is to say, its paternal and synodal proclamations, to the destruction of the most sincere con- fession unto the Lord our God, and persists without repentance unto the end impiously doing these things, let such a person be condemned forever, and let all the people say: so be it, so be it [Ps. 105:48].
St. EucENIUs I 654 ( 655)-657
(ADEODATUS 672-676) COUNCIL OF TOLEDO XI 675 1 Creed of Faith (especially concerning the Trinity and the Incarnation) 2 ["Exposition of faith" against the Priscillianists]
[The Trinity] We confess and believe the holy and ineffable Trinity, the Father, and the Son, and the Holy Spirit, one God naturally, to be of one substance, one nature, and also of one majesty and power. And we profess that the Father, indeed, is not begotten, not created but un- begotten. For He from whom both the Son received His nativity and the Holy Spirit His procession takes His origin from no one. Therefore, He is the source and origin of all Godhead; also is the Father Himself of His own essence, He who ineffably begot the Son [ Another version: Father, essence indeed ineffable, Son of His own substance] from an ineffable substance; nor did He, however, beget other than what He Himself is: God God, light light, from Him, therefore, is all paternity 276 in heaven and on earth [ Eph. 3: I 5] .-We confess also that the Son was born, but not made, from the substance of the Father without be- ginning before all ages, because neither the Father without the Son, nor the Son without the Father ever at any time existed. And yet not as the Son from the Father, so the Father from the Son, because the Father did not receive generation from the Son, but the Son from the 1 KAnt 73 ff. [ cf. n. 15 ff.] thinks that this creed was composed by a certain unknown theologian of the fifth century and was received by this Council. It is not certain that this same creed was approved by INNOCENT III: cf. Zeitschr. f. kath. Theologie 48 (1924) 322 ff. (H. Lennerz, S.J.).
Council of Toledo XI, 675 Father. The Son, therefore, is God from the Father; the Father, how- ever, is God, but not from the Son; Father indeed of the Son, not God from the Son. He, however, is Son of the Father and God from the Father. However, the Son is equal in all things to God the Father, be- cause at no time did He either begin or cease to be born. We believe that He is of one substance with the Father, and because of this we say that He is op,oovaw, to the Father, that is, of the same substance with the Father, for op,o, in Greek means one, ova[a means substance, and the two joined together mean "one substance." For, neither from noth- ing, nor from any other substance, but from the womb of the Father, that is, from His substance, we must believe that the Son was begotten or born. Therefore, the Father is eternal, and the Son is eternal. But if He always was Father, He always had a Son to whom He was Father; and by reason of this we confess that the Son was born of the Father without beginning. Neither do we call the same Son of God a part of a divided nature because of the fact that He is begotten of the Father; but we assert that the perfect Father begot the perfect Son without diminu- tion or division, because it is a characteristic of Divinity alone not to have an unequal Son. Also, this Son is Son of God by nature, not by adoption,' whom we must believe God the Father begot neither by will nor by necessity; for, neither does any necessity happen [ al. capit, 'take hold'] in God, nor does will precede wisdom.-W e believe also that the 277 Holy Spirit, who is the third person in the Trinity, is God, one and equal with God the Father and the Son, of one substance, also of one nature; that He is the Spirit of both, not, however, begotten nor created but proceeding from both. We believe also that this Holy Spirit is neither unbegotten nor begotten, lest if we say unbegotten, we should affirm two Fathers, or if begotten, we should be proven to declare two Sons; He is said to be the Spirit, however, not only of the Father but at the same time of the Father and the Son. For, neither does He pro- ceed from the Father into the Son, nor does He proceed from the Son to sanctify the creature, but He is shown to have proceeded at the same time from both, because He is acknowledged to be the love or holiness of both. Therefore, we believe that this Holy Spirit was sent by both, as the Son was sent by the Father; but He is not considered less than the Father and the Son, as the Son, on account of the body He assumed, testifies that He Himself is less than the Father and the Holy Spirit. This is the account of the Holy Trinity that has been handed down. 278 We must call and believe it to be not triple but triune. Neither can we rightly say that in one God is the Trinity, but that one God is the 1 This proclaimed against the Bonosians who declared the Son of God to be accord-
ing to divine nature a son by adoption only, although the later Adoptionists said this with reference to human nature.
Council of Toledo XI, 675 Trinity. In the relative names of persons, however, the Father refers to the Son, the Son to the Father, and the Holy Spirit to both, in that while rel a ti vel y three persons are asserted, we yet believe they are one nature or substance. Neither as three persons, so do we predicate three substances, but one substance, however three persons. For, as He is Father, not to Himself, but to the Son; and as He is Son not to Himself but to the Father, similarly also the Holy Spirit refers in a relative sense not to Himself, but to the Father and to the Son, in that He is pro- claimed the Spirit of the Father and the Son.-Likewise when we say "God," no relationship is expressed, as the Father to the Son, or the Son 279 to the Father, or the Holy Ghost to the Father and the Son, but God applies especially to Himself. For, if we are asked concerning the indi- vidual persons, we must confess that each is God. Therefore, we say that the Father is God, the Son is God, and the Holy Spirit is God each singly; yet there are not three Gods, but there is one God. Likewise also we say that the Father is omnipotent, the Son is omnipotent, and the Holy Spirit is onmipotent, each singly; not, however, three omnipo- tent Gods, but one on,nipotent God, as also we predicate one light and one principle. \Ve confess and believe, therefore, that singly each person is wholly God and that all three persons are one God; they have one indivisible and equal Godhead, majesty or power, neither is it lessened in the single person, nor increased in the three persons, because it does not have anything less when each person of God is spoken of singly, 280 nor more when all three persons are called one God.-Therefore, this Holy Trinity, which is the one and true God, neither excludes number nor is it contained in number.-For in the relation of persons number appears, but in the substance of divinity, what might be enumerated is not understood. Therefore, in this alone they imply number, that they are related to each other; and in this, that they are to themselves, they lack number. For natural unity is so suitable to this Holy Trinity that there cannot be a plurality in the three persons. For this reason, then, we believe that saying in Sacred Scripture: "Great is our Lord and great is his power; and of his Wisdom there is no number" [Ps. 146:5]. Neither because we have said that these three persons are one God, are we able to say that the same one is the Father who is the Son, or that He is the Son who is the Father, or that He who is the Holy Spirit is either the Father or the Son. For He is not the Father who is the Son, nor is He the Son who is the Father, nor is the Holy Spirit He who is either the Father or the Son, even though the Father is the same as the Son, the Son the same as the Father, the Father and the Son the same as the Holy Spirit; that is, in nature one God. For, when we say that the same one is not the Father as the Son, we refer to the distinction of persons. When, however, we say that the Father is the same
Council of Toledo XI, 675 as the Son, the Son the same as the Father, the Holy Spirit the same as the Father and the Son, it is plain that the reference is to the nature or substance by which He is God, because in substance they are one; for we are distinguishing persons, we are not dividing the Deity.-We ac- 281 knowledge, therefore, the Trinity in a distinction of persons; we profess unity on account of the nature or substance. Therefore, the three are one, that is, in nature, not in person. We must not, however, consider these three persons separable, since we believe that no one before the other, no one after the other, no one without the other ever existed or did anything. For, they are found inseparable both in that which they are, and in that which they do, because between the generating Father and the generated Son and the proceeding Holy Spirit we believe that there was no interval of time in which either the begetter at any time preceded the begotten, or the begotten was lacking to the begetter, or the proceeding Holy Spirit appeared after the Father or the Son. There- fore, for this reason we proclaim and believe that this Trinity is insep- arable and unconfused. These three, therefore, are called persons, as our ancestors define, that they may be recognized, not that they may be separated. For, if we give attention to that which Holy Scripture says of Wisdom: "She is the brightness of eternal light" [Wisd. 7:26], as we see the splendor inhering inseparably in light, so we confess that the Son cannot be separated from the Father. Therefore, just as we do not confuse these three persons of one and inseparable nature, so do we in nowise declare them separable. Since, indeed, the Trinity itself has so deigned to show this clearly to us that even in these names by which it wished the persons to be recognized singly, it does not permit one to be understood without the other; for neither is the Father recognized with- out the Son, nor is the Son found without the Father. Indeed, the very relation of personal designation forbids the persons to be separated, whom, even when it does not name them together, it implies together. Moreover, no one can hear anyone of those names without being con- strained to think also of another. Since, then, these three are one and the one three, there is yet remaining to each person His own property. For the Father has eternity without nativity, the Son eternity with nativity, and the Holy Spirit procession without nativity with eternity. [The Incarnation] Of these three persons we believe that for the 282 liberation of the human race only the person of the Son became true man without sin from the holy and immaculate Virgin Mary, from whom He is begotten in a new manner and by a new birth; in a new manner, because invisible in divinity, He became visible in flesh; by a new birth, however, is He begotten, because inviolate virginity without the experience of sexual intercourse supplied the material of human flesh made fruitful by the Holy Spirit. This Virgin birth is neither grasped
Council of Toledo XI, 675
by reason nor illustrated by example, because if grasped by reason, it 1 is not miraculous; if illustrated by example, it will not be unique. 1 Yet 1 we must not believe that the Holy Spirit is Father of the Son, because of the fact that Mary conceived by the overshadowing of the same Holy I Spirit, lest we seem to assert that there are two Fathers of the Son, 283 which is certainly impious to say.-In this marvelous conception, with Wisdom building a house for herself, the Word was made fiesh and 1 dwelt among us [John 1:14]. The Word itself, however, was not so converted and changed that He who willed to become man ceased to be 1 God; but the Word was made fiesh in such a way that not only are 1 the Word of God and the flesh of man present, but also the soul of a rational man, and this whole is called God on account of God, and man I on account of man. In this Son of God we believe there are two natures, one of divinity, the other of humanity, which the one person of Christ so united in Himself that the divinity can never be separated from the 1 humanity, nor the humanity from the divinity. Christ, therefore, is perfect God and perfect man in the unity of one person; but it does not 1 follow, because we have asserted two natures in the Son, that there are two persons in Him, lest-which God forbid-a quaternity be predicated 1 of the Trinity. For God the Word has not received the person of man, 1 but the nature, and to the eternal person of divinity He has united the 284 temporal substance of flesh.-Likewise we believe that the Father, the 1 Son, and the Holy Spirit are of one substance, but we do not say that 1 the Virgin Mary gave birth to the unity of the Trinity, but only to the Son, who alone assumed our nature in the unity of His person. Also, I we must believe that the entire Trinity accomplished the Incarnation of the Son of God, because the works of the Trinity are inseparable. How- 1 ever, only the Son took the form of a servant [ cf. Phil. 2:7] in the 1 singleness of His person, not in the unity of His divine nature; in what is proper to the Son, not in what is common to the Trinity; and this 1 form was adapted to Him for unity of person so that the Son of God 1 and the Son of man is one Christ, that is, Christ in these two _natures exists in three substances; of the Word, which must refer to the essence I of God alone, of the body, and of the soul, which pertain to true man. He has, therefore, in Himself the twofold substance of His divinity 1 and our humanity. We understand, however, that by the fact that He 1 proceeded from God the Father without beginning, He was born only, for He was neither made nor predestined; by the fact, however, that He 1 was born of the Virgin Mary, we must believe that He was born, made, 1 and predestined. Yet both births in Him are marvelous, because He was 1 both begotten by the Father without a mother before all ages and in the end of the ages He was born of a mother without a father; He who,1 1 Cf. St. Augustine, Ep. 137, 2, 8 [ML 33, 519].
Council of Toledo XI, 675
however, according as He is God created Mary, according as He is man was created from Mary; He is both father and son of His mother Mary. Likewise by the fact that He is God, He is equal to the Father; by the fact that He is man, He is less than the Father. Likewise we must be- lieve that He is both greater and less than Himself; for in the form of God even the Son Himself is greater than Himself on account of the humanity He assumed, than which the divinity is greater; in the form, however, of a servant He is less than Himself, that is, in His humanity, which is recognized as less than His divinity. For, as by reason of the body which He assumed He is believed to be not only less than the Father but also less than Himself, so according to His divinity He is coequal with the Father, and both He and the Father are greater than man, which the person of the Son alone assumed. Likewise to the ques- tion whether the Son could so be equal to and less than the Holy Spirit, as we believe that He is now equal to, now less than the Father, we reply: According to the form of God He is equal to the Father and to the Holy Spirit, according to the form of a servant, He is less than both the Father and the Holy Spirit; because neither the Holy Spirit nor the Father, but only the person of the Son assumed a body, by which He is believed to be less than those two persons. Likewise we believe that this Son, inseparable from God the Father and the Holy Spirit, is dis- tinguished from them by His person, and distinguished from other men by the nature He assumed [ another version, from the manhood as- sumed]. Likewise with reference to man it is His person that is pre- eminent; but with reference to the Father and the Holy Spirit it is the divine nature or substance. Yet we must believe that the Son was sent not only by the Father but also by the Holy Spirit; because He himself said through the prophet And now the Lord has sent me and His Holy Spirit [Isa. 48:16]. We believe also that He was sent by Himself, be- cause we acknowledge that not only the will but also the works of the whole Trinity are inseparable. For, He who before all ages was called the only begotten, in time became the first born; the only begotten on account of the substance of the Godhead, the first born on account of the nature of the body which He assumed. [The Redemption] In this form of assumed human nature we be- 286 lieve according to the truth of the Gospels that He was conceived with- out sin, born without sin, and died without sin, who alone for us became sin [II Cor. 5:21], that is, a sacrifice for our sin. And yet He endured His passion without detriment to His divinity, for our sins, and con- demned to death and to the cross, He accepted the true death of the body; also on the third day, restored by His own power, He arose from the grave. In this example, therefore, of our Head we confess is accomplished 287
[ another version: with true faith] the true resurrection of the body of all the dead. Neither do we believe that we shall rise in an ethereal or any other body ( as some madly say) but in that in which we live and exist and move. When this example of His holy resurrection was fin- ished, our same Lord and Savior returned by ascending to His paternal home, which in His divinity He had never left. There sitting at the right hand of the Father, He awaits the end of time to be the judge of all the living and the dead. Thence with the holy angels and men He will come to judge, and to render to everyone the due of his own reward, according as each one living in the body has done good or evil (II Cor. 5:10]. We believe that the holy Catholic Church, purchased by the price of His blood, will reign with Him for eternity. Established in her bosom we believe in and confess one baptism for the remission of all sins. In this faith we both truly believe in the resurrection of the dead and we await the joys of the future life. We must pray and beg for this only, that when, the judgment finished and over, the Son will hand over the kingdom to God the Father (I Cor. 15:24], that He may render us participators of His kingdom, so that through this faith in which we cling to Him, we may reign with Him without end.-This exposition is the pledge of our confession through which the teaching of all heretics is destroyed, through which the hearts of the faithful are cleansed, through which also we ascend gloriously to God for all eternity. Amen.
ROMAN COUNCIL 680
The Hypostatic Union 1 [From the dogmatic epistle of Agatho and the Roman Synod "Omnium bonorum spes" to the Emperors 2 )
We acknowledge (indeed) that one and the same our Lord Jesus Christ, the only begotten Son of God, from two and in two substances subsists, unconfusedly without change, indivisibly, inseparably [ see n. 148], never the difference of natures destroyed on account of the union,
IIJ but rather the property of each nature preserved and concurring in one person and in one subsistence; not shared or divided in a duality of persons, nor fused into one composite nature; but we acknowledge, even after the subsistential union, one and the same only begotten Son, the Word God, our Lord Jesus Christ [seen. 148], neither each in a differ- ent way, nor the one and the other, but the very same in two natures, that is, in the Godhead and in the humanity, because neither has the Word been changed into the nature of the flesh, nor has the flesh been transformed into the nature of the Word; for each remains what by nature it was; indeed in contemplation alone do we discern a difference of the united natures in that from which unfusedly, inseparably, and incommutably it was composed; for one from both and each through one, because at the same time there are present both the dignity of the Godhead and the humility of the flesh, each nature, even after the union, preserving without defect its own property, "and each form doing with the mutual participation of the other what it holds as its own (work); the Word doing what is of the Word, and the flesh accomplishing what is of the flesh; the one of which shines forth in miracles, the other sub- mits to injuries." 1 Thus, it follows that as we truly confess that He has two natures or substances, that is, the Godhead and the humanity, un- fusedly, indivisibly, incommutably, so also He has both two natural wills and two natural operations, since the rule of piety instructs us that perfect God and perfect man is one and the same Lord Jesus Christ [seen. 254-274], because it is shown that the apostolic and evangelical tradition and the teaching of the holy Fathers, whom the holy, apostolic, and Catholic Church and the venerable Synods accept, have taught us this.
COUNCIL OF CONSTANTINOPLE III 680-681 Ecumenical VI (against the Monothelites) Definition of the Two Wills of Christ 2 This present holy and universal Synod faithfully receiving and will- 289 ingly accepting such a suggestion which was made by the most holy and most blessed Agatha, Pope of ancient Rome, to Constantine, our very good and most faithful ruler, which (decree) by name has excom- municated those who have taught or have preached, as has been said 1 Letter of Pope Leo dogmat. ad Flavianum [seen. 144).
above, that there is one will and one operation in the dispensation of the Incarnation of our Lord Jesus Christ, our true God [ see n. 288], likewise has accepted another Synodal decree, which was sent by the Sacred Council which, under the same most holy Pope, is made up of one hundred and twenty-five bishops 1 pleasing to God, in accordance with a tranquillity established by God, in so far as they are in agreement with the holy Council of Chalcedon, and the [ see n. 148] letter of this most holy and most blessed Pope Leo of ancient Rome which was di- rected to holy Flavian [ see n. 143], and which (letter) the Synod has called a monument of this kind of orthodox faith. Besides, both in Synodical letters which were written by blessed Cyril against the impious Nestorius and to the oriental bishops, following also the five holy ecumenical councils and the holy and trusted Fathers, and defining harmoniously with them it confesses that our Lord Jesus Christ, our true God, one of the holy and consubstantial Trinity and giving forth the origin of life, perfect in Godhead and the same perfect in humanity, truly God and truly man, Himself of a rational soul and body; it con- fesses the same consubstantial with the Father according to Godhead, and consubstantial with us according to humanity, through all things like to us except in szn [Heb. 4: 15], before ages, indeed, begotten of the Father according to Godhead, in the last days, however, the same for us and for our salvation of the Holy Spirit and of the Virgin Mary properly and truly the mother of God according to humanity, one and the same Christ, the only begotten Lord God in two natures recognized unfusedly, unchangeably, inseparably, indivisibly, never the difference of these natures destroyed on account of union, but rather the property of each nature saved and in one person and in one substance concurring, not into two persons portioned or divided but one and the same only be- gotten Son of God the Word. our Lord Jesus Christ, just as formerly the prophets taught us about Him, and our Lord Jesus Christ Himself has taught us, and the creed of the holy Fathers has handed down to us [ Cone. Chai., see n. 148]. And so we proclaim two natural wills in Him, and two natural operations indivisibly, inconvertibly, inseparably, unfusedly according to the doctrine of the holy Father, and two natural wills not contrary, God forbid, according as impious heretics have asserted, but the human will following and not resisting or hesitating, but rather even submitting to His divine and omnipotent will. For, it is necessary that the will of the flesh act, but that it be subject to the divine will according to the most wise Athanasius. 2 For, as His flesh is called and is the flesh of the Word
of God, so also the natural will of His flesh is called and is the proper will of the Word of God as He Himself says: "Because I came down from heaven, not to do my own will but the will of my Father who sent me" [cf. John 6:38], calling the will of the flesh His own. For the body became His own. For as His most holy and immaculate animated flesh deified has not been destroyed but in its own status and plan remained, so also His human will deified has not been destroyed, but on the contrary it has been saved according to the theologian Gregory who says: 1 "For to wish of that one an entire deification, which is under- stood in the Savior, is not contrary to God." But we glorify two natural operations indivisibly, inconvertibly, un- 292 fusedly, inseparably in our Lord Jesus Christ Himself, our true God, that is, the divine operation and the human operation, according to Leo the divine preacher who very clearly asserts: "For each form does what is proper to itself with the mutual participation of the other, that is, the Word doing what is of the Word and the flesh accomplishing what is of the flesh" [ see n. 144]. For at no time shall we grant one natural opera- tion to God and to the creature, so that neither what was created, we raise into divine essence, nor what is especially of divine nature, we cast down to a place begetting creatures. For of one and the same we recog- nize the miracles and the sufferings according to the one and the other of these natures from which He is and in which He has to be as the admirable Cyril says. Therefore we, maintaining completely an uncon- fused and undivided (opinion), in a brief statement set forth all: that we, believing that He is one of the Holy Trinity, our Lord Jesus Christ our true God, and after the incarnation assert that His two natures radiate in His one substance, in which His miracles and His sufferings through all His ordained life, not through phantasy but truly He has shown, on account of the natural difference which is recognized in the same single substance, while with the mutual participation of the other, each nature indivisibly and without confusion willed and performed its own works; according to this plan we confess two natural wills and opera- tions concurring mutually in Him for the salvation of the human race. These things, therefore, having been determined by us with all caution 293 and diligence, we declare that no one is permitted to introduce, or to describe, or to compare, or to study, or otherwise to teach another faith. But whoever presumes to compare or to introduce or to teach or to pass on another creed to those wishing to turn from the belief of the Gentiles or of the Jews or from any heresy whatsoever to the acknowledgement of truth, or who (presumes) to introduce a novel doctrine or an invention of discourse to the subversion of those things which now have been determined by us, ( we declare) these, whether they are bishops or clerics, 1 St. Gregory Nazianzenus, Or. 30, 1 2 [MG 36, I 17].
u6 to be excommunicated, bishops indeed from the bishopric, but priests from the priesthood; but if they are monks or laymen, to be anathema- tized.
(ST. SERGIUS I 687-701) COUNCIL OF TOLEDO XV 685 Protestation concerning the Trinity and the Incarnation 2 [From "Liber responsionis" or the "Apologia" of Julian, Archbishop of Toledo j
We have found that in that book of response to our faith, which we had sent to the Roman Church through Peter the regent, it had seemed to the Pope already mentioned (Benedict) that we had carelessly written that first chapter where we said according to divine essence: "Will begot will, as also wisdom, wisdom," because that man in a hurried reading :hought that we had used these very names according to a relative sense, or according to a comparison of the human mind; and so in his reply he commanded us to give warning saying: "In the natural order we recognize that the word takes its origin from the mind, just as reason and will, and they cannot be changed, so that it may be said that, as the word and the will proceed from the mind, so also the mind from the word or the will, and from this comparison it seemed to the Roman Pontiff that the will cannot be said to be from the will." We, however, not according to this comparison of the human mind, nor ac- cording to a relative sense, but according to essence have said: Will from will, as also wisdom from wisdom. For this being is to God as willing: this willing as understanding. But this we cannot say concerning man. For it is one thing for man not to will that which is, and another thing to will even without understanding. In God, however, it is not so, be-
1 Letters in which (is treated) the Anathema against Honorius, see Keh rn85 ff.
Council of ToleJ.o XVI, 693 cause so perfect is His nature, that this being is to Him as willing, as understanding . . . . Passing also to a re-examination of the second chapter in which the 295 same Pope thought that we had uncautiously said that three substances are professed in Christ, the Son of God, as we will not be ashamed to defend the things that are true, so perchance others will be ashamed to be ignorant of the things that are true. For who does not know that every man consists of two substances, namely of the soul and of the body? . . . Therefore when the divine nature has been joined to the human nature, they can be called both three personal and two personal substances. • • •
COUNCIL OF TOLEDO XVI 693 Profession of Faith concerning the Trinity 1 Let the designation of this "holy will"-although through a compara- 2% tive similitude of the Trinity, where it is called memory, intelligence, and will-refer to the person of the Holy Spirit; according to this, how- ever, what applies to itself, is predicated substantially. For the will is the Father, the will is the Son, the will is the Holy Spirit; and many other similar things, according to substance, which those who live as protectors of the Catholic faith do not for any reason hesitate to say. And just as it is Catholic to say: God from God, light from light, life from life, so it is a proved assertion of true faith to say the will from the will; just as wisdom from wisdom, essence from essence, and as God the Father begot God the Son, so the Will, the Father, begot the Son, the Will. Thus, although according to essence the Father is will, the Son is will and the Holy Spirit is will, we must not however believe that there is unity according to a relative sense, since one is the Father who refers to the Son, another the Son, who refers to the Father, another the Holy Spirit who, because He proceeds from the Father and the Son, refers to the Father and the Son; not the same but one in one way, one in another, because to whom there is one being in the nature of deity, to these there is a special property in the distinction of persons.
Sisinnius 708
1 J. Macloz, El simbolo del Concilio XVI de Toledo (Madrid: 1946) 27; Msi XII
67 B; Hr<l III 1792 B; cf. Hf! III 350; Bar(Th) ad 693 n. 1 ff. (12, 135 £.).
St. Gregory II, 715-7JI
The Form and Minister of Baptism 1 [From the epistle "Desiderabilem mihi" to St. Boniface, Nov. 22, 726]
296a You have said that some without the profession of the Creed were baptized by adulterous and unworthy priests. In these cases may your love hold to the ancient custom of the Church: that, whoever has been baptized in the name of the Father and of the Son and of the Holy Spirit, may in no case be rebaptized; for not in the name of the one baptizing, but in the name of the Trinity has one received the gift of this grace. And let that which the Apostle says be observed: One God, one faith, one baptism [Eph. 4:5]. But we recommend that to such you teach more zealously the spiritual doctrine.
Baptism and Confirmation 2 [From the epistle "Doctoris omnium" to St. Boniface, Oct. 29, 739]
296b However, because they were baptized in the name of the Trinity, it is necessary that those indeed who were baptized through a diversity and a variation of the relationship of languages, be strengthened through the hands of imposition [ another version: imposition] and of the holy chrism.
The Form and Minister of Baptism 3 [From the epistle "Virgilius et Sedonius" to St. Boniface, July r, 746 (?)]
For they have reported that there was a priest in that province, who was so completely ignorant of the Latin language that when he was baptizing, because of his ignorance of the Latin speech, breaking up the
z888 1910 C; ML 89, 929 C 943 D f.
language, said: "Baptizo te in nomine Patria et Filia et Spiritus Sancti." And on account of this your honored brotherhood has considered re- baptizing. But . . . if that one who baptized, not introducing an error or a heresy, but through mere ignorance of the Roman speech by break- ing up the language, baptizing he said, as we mentioned above, we do not agree that they should be baptized a second time.
(From the epistle ( ro resp. r r) "Sacris liminibus" to St. Boniface, May r, 748 (?)] In that ( synod of the Angles) it is distinctly recognized that such a 297a decree and judgment is very firmly commanded and diligently demon- strated, so that whoever had been washed without the invocation of the Trinity, he has not been perfected, unless he shall have been baptized m the name of the Father, and of the Son, and of the Holy Spirit.
( STEPHEN II 752) ST. PAUL ST. STEPHEN STEPHEN
The Primacy of the Roman Pontiff 2 [From the epistle "Pastoralibus Curis" to the Patriarch Tarasius in the year 785]
Let that false assembly, which without the Apostolic See .•. was 298 held contrary to the traditions of the venerable fathers against the divine images, be declared anathema in the presence of our delegates, and let the word of our Lord Jesus Christ be fulfilled, that "the gates of hell shall not prev~il against her" (Matt. 16:18); and again: "Thou art Peter . . ." (Matt. 16:18-19), whose throne holding the first place in all 1 The replies of Stephen III given in the year 754 are extant [ML 89, 1024 ff.],
in one of which imperfect divorce is permitted, "if the weakness of an evil spirit or the stain of leprosy occurs"; and in the third of these it is decreed: "If anyone in a foreign land should take a slave woman in marriage, and afterwards on return- ing to his own country should take a free-born woman, and it should again happen that he return to the very country in which he had been before, and that slave woman, whom he previously had, had associated with another man, this person in such circumstances can take another woman, but not while that free-born woman is living whom he had in his own country." The Council of Verberia, 756 can., 5-12 fML 96 1507 f.] and of Compiegne, 756, can. 11, 13, 16 [ML 96, 1514] undoubtedly made certain erroneous decisions on the indissolubility of marriage.
the world shines forth and holds its place as the head of the whole Church of God.
The Errors of the Adoptionists 1 [From the epistle "Institutio universalis" to the bishops of Spain, in the year 785]
And then from your country a plaintive chapter came to us that certain bishops living there, namely Eliphandus and Ascaricus with others agreeing with them, do not blush to confess the Son of God adopted, although no heretical leader, however great, has dared to utter such blasphemy, except that perfidious Nestorius who has declared that the Son of God is pure man. • ••
Predestination and the Various Abuses of the Spaniards 2 [From the same epistle to the bishops of Spain]
As for that, however, which some of these say, that predestination to life or to death is in the power of God and not in ours; they say: "Why do we try to live, because it is in the power of God?"; again others say: "Why do we ask God, that we may not be overcome by temptation, since it is in our power, as in the freedom of will?" For truly they are able to render or to accept no plan, being ignorant . . . [ of the words] of blessed Fulgentius 3 [ against a certain Pelagius]: "Therefore, God in the eternity of His changelessness has prepared works of mercy and justice . . . but for men who are to be justified He has prepared merits; He has prepared rewards for those who are to be glorified; but for the wicked He has not prepared evil wills or evil works, but He has prepared for them just and eternal punishments. This is the eternal predestination of the future works of God, which as we have always acknowledged to be taught to us by apostolic doctrine, so also faithfully we proclaim . . . ." Dearly beloved ones, in regard to those diverse chapters, which we have heard from those parts, namely, that many saying that they are Catholics, living a life common with the Jews and non baptized pagans, as in food so in drink or in diverse errors, say that they are not being harmed; and that which has been practised, for although it is not permitted for any-
work of St. Fulgcntius De veritate praedestinationis 3, 6, 9 f. [ML 65, 656 f.].
Council of Nicea II, 787 [2[
one to marry an infidel, they bless their daughters with one, and so they are entrusted to a pagan people; and that without examination these aforesaid priests are ordained in order that they may preside; and also another great deadly error has grown strong, that although the husband is living, these false priests choose women for themselves in marriage; and at the same time we have heard from these parts about the liberty of the will, and many other things which are too numerous to mention ..••
COUNCIL OF NICEA II 787 Ecumenical VII ( against the Iconoclasts) Definition of the Sacred Images and Tradition 1 ACTION VII
(I. Definition) . . . We, continuing in the regal path, and following 302 the divinely inspired teaching of our Holy Fathers, and the tradition of the Catholic Church, for we know that this is of the Holy Spirit who certainly dwells in it, define in all certitude and diligence that as the figure of the honored and life-giving Cross, so the venerable and holy images, the ones from tinted materials and from marble as those from other material, must be suitably placed in the holy churches of God, both on sacred vessels and vestments, and on the walls and on the altars, at home and on the streets, namely such images of our Lord Jesus Christ, God and Savior, and of our undefiled lady, or holy Mother of God, and of the honorable angels, and, at the same time, of all the saints and of holy men. For, how much more frequently through the imaginal forma- tion they are seen, so much more quickly are those who contemplate these, raised to the memory and desire of the originals of these, to kiss and to render honorable adoration to them, not however, to grant true !atria according to our faith, which is proper to divine nature alone; but just as to the figure of the revered and life-giving Cross and to the holy gospels, and to the other sacred monuments, let an oblation of incense and lights be made to give honor to these as was the pious custom with the ancients. "For the honor of the image passes to the original"; 2 and he who shows reverence to the image, shows reverence to the substance of Him depicted in it. (II. Proof) For thus the doctrine of our Holy Fathers, that is, the 303 tradition of the Catholic Church which has received the Gospel from and even to the end of the world is strengthened. Thus we follow Paul, who
(13, 195 ff.). 2 Cf. St. Basil, De Spirittt Sancto 18, 45 [MG 32, 149Cl.
Council of Nicea II, 787
spoke in Christ [II Cor. 2: 17], and all the divine apostolic group and the paternal sanctity keeping the traditions [II Thess. 2: 14 which we have J
received. Thus prophetically we sing the triumphal hymns for the Church: Rejoice exceedingly, 0 daughter of Sion, sing forth, 0 daughter of Jerusalem: be joyful and be happy with all your heart. The Lord has taken from you the injustices of those adverse to you: He has redeemed you from the power of your enemies. The Lord is kzng in your midst: You will not see more evils [Wisd. 3:14 f.: LXX] and peace to you unto time eternal. ( III. Declaration) Those, therefore, who dare to think or to teach otherwise or to spurn according to wretched heretics the ecclesiastical traditions and to invent anything novel, or to reject anything from these things which have been consecrated by the Church: either the Gospel or the figure of the Cross, or the imaginal picture, or the sacred relics of the martyr; or to invent perversely and cunningly for the overthrow of anyone of the legitimate traditions of the Catholic Church; or even, as it were, to use the sacred vessels or the venerable monasteries as common things; if indeed they are bishops or clerics, we order (them) to be deposed; monks, however, or laymen, to be excommunicated.
The Sacred Elections 1 AcTJON v1n Can. 3. Let every election of a bishop or of a presbyter or of a deacon made by the leaders remain invalid according to the canon ( Apostolic Canon 30), which says: If any bishop, using secular powers, obtains a church by means of these, let him be deposed and let all be segregated who join with him. For, it is necessary that he who is going to enter upon the office of bishop, be elected by bishops, as it has been defined by the Holy Fathers who met at Nicea, in the canon ( Canon 4) which says: Indeed it is especially fitting that a bishop be ordained by all the bishops who are in the province. If, however, this is difficult either because of pressing necessity or because of the length of the journey, nevertheless, in any case with three meeting together for this very thing, and the absent ones in agreement and joining by letter, then the consecration may be held. The authority, however, over what is done in each province is granted to the metropolitan bishop.
I 237; Rcht I 203.
Council of Nicea II, 787
Images, the Humanity of Christ, Tradition 1 AcTION vm We admit that images should be venerated. Those of us who are not so 306 minded we subject to anathema . . . . If anyone does not confess that Christ, our Lord, has been described 307 according to His humanity . . . let him be anathema. If anyone rejects all ecclesiastical tradition either written or not written 308 . . . let him be anathema.
The Errors of the Adoptionists 2 [From the epistle of Hadrian "Si tamen licet'' to the bishops of Gaul and of Spain, 793]
On that occasion selections of perfidious words from a disordered pen 309 were read; among other things which must be rejected, was the matter arranged with false arguments giving rise, however, to perfidy concern- ing the adoption of Jesus Christ, the Son of God according to the flesh. This the Catholic Church has never believed, has never taught, has never given assent to those believing wickedly . . . . . . . 0, you impious, and you who are ungrateful for so many benefits, 310 do you not fear to whisper with a poisonous mouth that He, our lib::rator, is an adopted Son, as it were, a mere man subject to human misfortune, and what is a disgrace to say, that He is a servant. . . . \Vhy are you not afraid, 0, querulous detractors, 0, men odious to God, to call Him servant, who has freed you from the servitude of the devil? . . . For, al- though in the imperfect representation of the prophet He was called servant [ cf. Job 1 :8 ff.] because of the condition of servile form which He assumed from the Virgin . . . we understand that this was said both historically of holy Job and allegorically of Christ.
Council of Frankfurt, 794
COUNCIL OF FRANKFURT 794 1 Christ, the Natural, not the Adopted Son of God 2 [From the synodical epistle of the bishops of France to the Spaniards]
For in the beginning of your little book we have found written what you have laid down: "We confess and we believe that God, the Son of God before all ages without beginning, was begotten from the Father, co-eternal and consubstantial, not by adoption but by birth." Like- wise after a few words in the same place we read: "We confess and we believe that He was made from a woman, made under the law [cf. Gal. 4 :4], that not by birth is He the Son of God but by adoption; not by nature but by grace." Behold the serpent hiding among the fruit bearing trees of Paradise, that he may deceive every unwary one .••• That also which you added in the following [ cf. n. 295) we have not found expressed in the profession of the Nicene Creed, that in Christ there are two natures and three substances [ cf. n. 295] and "man deified and God made human." What is the nature of man, but soul and body? or what is the difference between nature and substance, that it is necessary for us to say three substances, and not rather simply, as the Holy Fathers have said, that they confess our Lord Jesus Christ true God and true man in one person? Certainly the person of the Son remained in the Holy Trinity, to which person human nature was joined so that it was one person, God and man, not man deified and God made human, but God man and man God, on account of the unity of the person one Son of God, and the same Son of man, perfect God, perfect man . . . Ecclesiastical custom is wont to name two substances in Christ, namely of God and of man . . . . If, therefore, He is true God, who was born of the Virgin, how then can He be adopted or a servant? For by no means do you dare to confess God a servant or one adopted; and if the prophet called Him servant, it is not, however, from the condition of servitude, but from the obedience
1 Frankfurt in Germany.
of humility, by which He was made obedient to the Father even unto death [ Phil. 2, 8]. [From "Capitulari"] ( r) . . . In the beginning of the chapters there arose the question 314 concerning the impious and abominable heresy of Elephandus, Bishop of the see of Toledo, and of Felix of Orgellitana, and of their followers, who, thinking wrongly, asserted adoption in the Son of God; the most Holy Fathers, who previously rejected all these, have unanimously protested against this and they have determined that this heresy must be thoroughly eradicated from the Holy Church.
COUNCIL OF FRIULI 1 796 Christ, the Natural, not the Adopted 2 Son of God [From the Symbol of Faith]
Neither was the human and temporal nativity absent from the divine 314a and eternal nativity, but in one person of Christ Jesus true Son of God and true Son of man. Not one Son of man and another of God . . . not the supposed Son of God, but true; not adopted, but His own, because never was He alien from the Father because of the human nature which He assumed. And so in each nature we confess that He is the true and not the adopted Son of God, because unconfusedly and inseparably, man having been assumed, one and the same is the Son of God and the Son of man. By nature Son to the mother according to humanity, however, true Son to the Father in both natures. 3
STEPHAN V 816-817 VALENTINE 827
ST. LEO IV 84 7-855 COUNCIL OF TICINUS 1 850 The Sacrament of Extreme Unction 2 (8) That saving sacrament also which James the Apostle commends saying: If anyone is sick ... it will be remitted him [Jas. 5:14], must be made known to the people by skilful teaching; a truly great mys- tery and one exceedingly to be sought, through which, if the faithful ask, and their sins are forgiven, it may even follow that health of body is restored . . . . This, however, must be known, that, if he who is sick has not been freed from public penance, he cannot receive the remedy of this mystery, unless first by the prescribed reconciliation he has merited the communion of the body and blood of Christ. He to whom the other sacra- ments have been restricted, is by no means permitted to use this one.
COUNCIL OF QUIERSY 3 853 ( Against Gottschalk and the Predestinarians) Redemption and Grace 4 Chap. r. Omnipotent God created man noble without sin with a free will, and he whom He wished to remain in the sanctity of justice, He placed in Paradise. Man using his free will badly sinned and fell, and be- came the "mass of perdition" of the entire human race. The just and good God, however, chose from this same mass of perdition according to His foreknowledge those whom through grace He predestined to life [Rom. 8:29 ff.; Eph. r:ir], and He predestined for these eternal life; the others, whom by the judgment of justice he left in the mass of perdition, 5 however, He knew would perish, but He did not predestine that they would perish, because He is just; however, He predestined eternal punishment for them. And on account of this we speak of only one predestination of God, which pertains either to the gift of grace or to the retribution of justice. Chap. 2. The freedom of will which we lost in the first man, we have received back through Christ our Lord; and we have free will for good, preceded and aided by grace, and we have free will for evil, abandoned by 1 Pavia.
Council of Valence III, 855
grace. Moreover, because freed by grace and by grace healed from corrup- tion, we have free will. Chap. 3. Omnipotent God wishes all men without exception to be 318 saved [I Tim. 2:4] although not all will be saved. However, that certain ones are saved, is the gift of the one who saves; that certain ones perish, however, is the deserved punishment of those who perish. Chap. 4. Christ Jesus our Lord, as no man who is or has been or ever 319 will be whose nature will not have been assumed in Him, so there is, has been, or will be no man, for whom He has not suffered; although not all will be saved by the mystery of His passion. But because all are not re- deemed by the mystery of His passion, He does not regard the greatness and the fullness of the price, but He regards the part of the unfaithful ones and those not believing in faith those things which He has worked through love [Gal. 5:6], because the drink of human safety, which has been prepared by our infirmity and by divine strength, has indeed in itself that it may be beneficial to all; but if it is not drunk, it does not heal.
COUNCIL OF VALENCE 1 III 855 (Against John Scotus) Predestination 2 Can. r. We have faithfully and obediently heard that Doctor of the 320 Gentiles warning in faith and in truth: "O Timothy, guard that which has been entrusted to you, avoiding the profane novelties of words, and oppositions under the false name of knowledge, which some promising concerning faith have destroyed" [II Tim. 6:20 £.]; and again: "Shun 1 Valence in Gaul.