Council of Valence III, 855 profane and useless talk; for they contribute much toward ungodliness, and their speech spreadest like an ulcer" [II Tim. 2:16 f.]; and again: "Avoid foolish and unlearned questions, knowing that they beget strifes; but the servant of the Lord must not quarrel" [II Tim. 2:23 f.] and again: "Nothing through contention, nothing through vain glory" [Phil. 2:3]: desiring to be zealous for peace and charity, in so far as God has given, attending the pious counsel of this same apostle: "Solicitous to preserve the unity of the spirit in the bond of peace" [Eph. 4:3], let us with all zeal avoid novel doctrines and presumptuous talkativeness, whence rather the smoke of contention and of scandal between brothers can be stirred up, than any increase of the fear of God arise. Without hesitation, however, to the doctors piously and correctly discussing the word of truth, and to those very clear expositors of Sacred Scripture, namely, Cyprian, Hilary, Am- brose, Jerome, Augustine, and others living tranquilly in Catholic piety, we reverently and obediently submit our hearing and our understanding, and to the best of our ability we embrace the things which they have written for our salvation. For concerning the foreknowledge of God, and predestination, and other questions in which the minds of the brethren are proved not a little scandalized, we believe that we must firmly hold that only which we are happy to have drawn from the maternal womb of the Church. Can. 2. We faithfully hold that "God foreknows and has foreknown eternally both the good deeds which good men will do, and the evil which evil men will do," because we have that word of Scripture which says: "Eternal God, who are the witness of all things hidden, who knew all things before they are" [ Dan. r 3 :42]; and it seems right to hold "that the good certainly have known that through His grace they would be good, and that through the same grace they would receive eternal rewards; that the wicked have known that through their own malice they would do evil deeds, and that through His justice they would be condemned by eternal punishment"; 1 so that according to the Psalmist: "Because power belongs to God and mercy to the Lord, so that He will render to each man according to his works" [Ps. 6r: 12 f.], and as apostolic doctrin..: holds: "To them indeed, who according to patience in good works, seek glory and honor and incorruption, eternal life; but to them that are contentious, and who obey not the truth, but give credit to iniquity, wrath and in- dignation, tribulation and anguish upon every soul of man doing evil" [Rom. 2:7 ff.]. In the same sense, this same one says elsewhere: "In the revelation of the Lord Jesus from heaven with the angels of His power, in a flame of fire, giving vengeance to them who do not know God, and who do not obey the gospel of our Lord Jesus Christ, who shall suffer eternal punishment in destruction •.. when He shall come to be glorified 1 Florus the Deacon, Sermon on Predestination [ML II9, 97 A-BJ.
Council of Valence III, 855 in His Saints, and to be made wonderful in all them who have believed [II Thess. r :7 ff.]. Certainly neither ( do we believe) that the foreknowl- edge of God has placed a necessity on any wicked man, so that he cannot be different, but what that one would be from his own will, as God, who knew all things before they are, He foreknew from His omnipotent and immutable Majesty. "Neither do we believe that anyone is condemned by a previous judgment on the part of God but by reason of his own iniquity." 1 "Nor ( do we believe) that the wicked thus perish because they were not able to be good; but because they were unwilling to be good, they have remained by their own vice in the mass of damnation either by reason of original sin or even by actual sin." 2 Can. 3. But also it has seemed right concerning predestination and 322 truly it is right according to the apostolic authority which says: "Or has not the potter power over the clay, from the same lump, to make one vessel unto honor, but another unto dishonor?" [ Rom. 9:21] where also he immediately adds: "What if God willing to show His wrath and to make known His power, endured with much patience vessels of wrath fitted or prepared for destruction, so that He might show the riches of His grace on the vessels of mercy, which He has prepared unto glory" [Rom. 9:22 f.]: faithfully we confess the predestination of the elect to life, and the predestination of the impious to death; in the election, more- over, of those who are to be saved, the mercy of God precedes the merited good. In the condemnation, however, of those who are to be lost, the evil which they have deserved precedes the just judgment of God. In predestination, however, ( we believe) that God has determined only those things which He Himself either in His gratuitous mercy or in His just judgment would do 3 according to Scripture which says: "Who has done the things which are to be done" [Isa. 45:rr, LXX]; in regard to evil men, however, we believe that God foreknew their malice, because it is from them, but that He did not predestine it, because it is not from Him. (We believe) that God, who sees all things, foreknew and predestined that their evil deserved the punishment which followed, because He is just, in whom, as Saint Augustine 4 says, there is concerning all things everywhere so fixed a decree as a certain predestination. To this indeed he applies the saying of Wisdom: "Judgments are prepared for scorners, and striking hammers for the bodies of fools" [Prov. 19:29]. Concerning this unchange- ableness of the foreknowledge of the predestination of God, through which in Him future things have already taken place, even in Ecclesiastes the saying is well understood: "I know that all the works which God has made 1 Florus the Deacon, Sermon on Predestination [ML 119, 99 BJ. 2 Florus the Deacon, ibid. [ML rr9, 100 A).
3 Florus the Deacon, ibid. [ML rr9, 99 D]. 4 Cf. On Predestination 17, 34 [ML 44, 986).
Council of Valence III, 855 continue forever. We cannot add anything, nor take away those things which God has made that He may be feared" [Eccles. 3:14]. "But we do not only not believe the saying that some have been predestined to evil by divine power," namely as if they could not be difierent, "but even if there are those who wish to believe such malice, with all detestation," as the Synod of Orange, "we say anathema to them" [ see n. 200]. Can. 4. Likewise concerning the redemption of the blood of Christ, because of the great error which has arisen from this cause, so that some, as their writings indicate, declare that it has been shed even for those impious ones who from the beginning of the world even up to the passion of our Lord, have died in their wickedness and have been punished by eternal damnation, contrary to that prophet: "O death, I will be Thy death, 0 hell, I will be thy bite" [ Osee r 3: 14]; it seems right that we should simply and faithfully hold and teach according to the evangelical and apostolic truth, because we hold this price to have been paid for those concerning whom our Lord Himself says: "As Moses lifted up the serpent in the desert, so it is necessary that the Son of man be lifted up, that all, who believe in Him, may not perish, but may have eternal life. For God so loved the world that He gave His only begotten Son: that all, who be- lieve in Him, may not perish but may have eternal life" [John 3:14 ff.], and the Apostle: "Christ," he said, "once has been offered to exhaust the sins of many" [Heb. 9:28]. Furthermore, although they are becoming widely spread, we completely remove from the pious hearing of the faith- ful the chapters ( four, which by the council of our brothers have been unwisely accepted, because of the uselessness or even the harmfulness, and the error contrary to truth, and other reasons) absurdly concluded with nineteen syllogisms, and not outstanding in learning, in which the machination of the devil rather than any tenet of faith ic found, and that such and similar things may be avoided through all (chapters), we by the authority of the Holy Spirit forbid (them); we believe also that those who introduce these novel doctrines must be punished lest they become too harmful. Can. 5. Likewise we believe that we must hold most firmly that all the multitude of the faithful, regenerated "from the water and the Holy Spirit" [John 3:5], and through this truly incorporated in the Church, and according to the apostolic doctrine baptized in the death of Christ [Rom. 6:3], in His blood has been absolved from its sins; that neither for these could there have been true regeneration unless there were true redemption; since in the sacraments of the Church there is nothing false, nothing theatrical, but certainly everything true, dependent upon truth itself and sincerity. Moreover, from this very multitude of the faithful and the redeemed some are preserved in eternal salvation, because through
Council of Valence III, 855 IJI the grace of God they remain faithfully in their redemption, bearing in their hearts the voice of their God Himself: "Who . . . perseveres even unto the end, he will be saved" [Matt. ro:22; 24:13]; that others, because they were unwilling to remain in the safety of faith, which in the beginning they received, and because they choose by wrong teaching or by a wrong life to make void rather than to preserve the grace of redemption, came in no way to the fullness of salvation and to the reception of eternal beatitude. In both certainly we have the doctrine of the holy Doctor: "We who are baptized in Christ Jesus, are baptized in His death" [Rom. 6:3], and: "All you who are baptized in Christ have put on Christ" [Gal. 3:27], and again: "Let us approach with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with clean water let us hold unwavering the confession of our hope" [Heb. ro:22 ], and again: "For to us sinning willfully after the accepted knowledge of the truth, there is now left no sacrifice for sins" [ Heb. ro:26], and again: "He who making void the law of Moses, dies without mercy with two or three witnesses. How much more do you think he deserves worse punish- ments, who has crushed under foot the son of God, and has considered the blood of the testammt unclean, by which he was sanctified, and has offered insult to the Spirit of grace?" [ Heb. ro:28 J. Can. 6. Likewise concerning grace, through which thos ~ who believe 325 are saved, and without which never has a rational creature lived happily, and concerning free will weakened through sin in our first parents, but reintegrated and healed through the grace of our Lord Jesus for His faithful, we most constant and in complete faith confess the same, which the most Holy Fathers by the authority of the Sacred Scriptures have left for us to hold, which the Synod of Africa and the Synod of Orange [ n. 174 ff.] have professed, which the most blessed Pontiffs of the Apostolic See in the Catholic faith have held; but also concerning nature and grace, we presume in no manner to change to another way. We thoroughly re- fute, however, the foolish questions, and the utterly old wives' tales, the porridge of the Scoti bearing nausea to the purity of faith, which in these most dangerous and grave times, to the summit of cur labors even up to the dividing of charity wretchedly and tearfully have arisen, lest Christian minds henceforth be corrupted and cut off even from the purity of faith, which is in Christ [II Cor. II:3] fesus, and we warn by the love of our Lord Christ that brotherly charity, by being on its guard, protects the hearing from such things. Let the brotherhood recall that it is hard pressed by the very grave evils of the world, by the excessive harvest of iniquity, and that it is most cruelly suffocated by the chaff of light men. Let it have zeal to conquer these things; let it labor to correct these things; and let it not burden the assembly with the inanities of those who grieve
and weep piously, but rather in certain and true faith, let that be embraced which has been sufficiently determined by the Holy Fathers concerning these and similar things.
BENEDICT III 855-858
ROMAN COUNCIL 860 AND 863 Primacy, the Passion of Christ, Baptism 1 Chap. 5. If anyone condemns dogmas, mandates, interdicts, sanctions or decrees, promulgated by the one presiding in the Apostolic See, for the Catholic faith, for the correction of the faithful, for the emendation of criminals, either by an interdict of threatening or of future ills, let him be anathema. 2 Chap. 7. Truly indeed we must believe and in every way profess that our Lord Jesus Christ, God and Son of God, suffered the passion of the Cross only according to the flesh; in the Godhead however, he remained impassible, as the apostolic authority teaches and the doctrine of the Holy Fathers most clearly shows. Chap. 8. Let these however be anathema, who say that our Redeemer Jesus Christ and Son of God sustained the passion of the Cross according to His Godhead, since it is impious and detestable to Catholic minds. Chap. 9. For all those who say that these who believing in the most holy font of baptism are reborn in the Father, in the Son, and in the Holy Spirit, are not equally cleansed from original sin, let it be anathema.
The Immunity and Independence of the Church 3 [From epistle (8) "Proposueramus quidem" to Michael the Emperor, 865]
Neither by Augustus, nor by all the clergy, nor by religious, nor by the people will the judge be judged 4 • • • • "The first seat will not be judged by anyone" 5 [ see n. 352 ff.].
303 ].
Council of Rome, 860 and 863 1 33
Where have you ever read that your former rulers were present :Bl in synodal meetings, unless perchance in those in which (matters) con- cerning faith were discussed, which is universal, which is common to all, which pertains not only to the clergy but even to the laity and certainly to all Christians? . . . The greater the complaint which is brought to the judgment of a more powerful authority, so much the higher authority must be sought, until gradually it comes to this See, whose cause either from itself, as the merits of the matters demand, is changed for the better or is left without question to the will of God alone. Furthermore if you have not heard us, it remains for you to be with us 332 of necessity, such as our Lord Jesus Christ has commanded those to be considered, who disdained to hear the Church of God, especially since the privileges of the Roman Church, built on Blessed Peter by the word of Christ, deposited in the Church herself, observed in ancient times and celebrated by the sacred universal Synods, and venerated jointly by the entire Church, can by no means be diminished, by no means infringed upon, by no means changed; for the foundation which God has estab- lished, no human effort has the power to destroy and what God has determined, remains firm and strong. . . . Thus the privileges granted to this holy Church by Christ, not given by the Synod, but now only cele- brated and venerated ..•• Since, according to the canons, where there is a greater authority, the 333 judgment of the inferiors must be brought to it to be annulled, or to be substantiated, certainly it is evident that the judgment of the Apostolic See, of whose authority there is none greater, is to be refused by no one. If indeed they wish the canon to be appealed to any part of the world; from it, however, no one may be permitted 1 to appeal. . . . We do not deny that the opinion of this See can be changed for the better, when either something shall have been stealthily snatched from it, or by the very consideration of age or time, or by a dispensation of grave necessity, it shall have decided to regulate something. We beseech you, however, never question the judgment of the Church of God; that indeed bears no prejudgment on your power, since it begs eternal divinity for its own stability, and it beseeches in constant prayer for your well being and eternal salvation. Do not usurp the things that belong to it; do not wish to snatch away that which has been intrusted to it alone, knowing that without doubt every administrator of mundane affairs ought to be re- moved from sacred affairs, just as it is proper that no one from the group of clergy and those militant for God be implicated in any secular affairs. Finally, we are completely without knowledge of how those to whom it has been intrusted only to be in charge of human affairs presume to judge concerning those through whom divine affairs are ministered. These 1 St. Gelasius I, letter 26 to the bishops of Dardania, n. 5 [Th 399].
1 34 Council of Rome, 860 and 863 things existed before the coming of Christ, so that some figuratively lived at one and the same time as kings and priests; this, sacred history shows how holy Melchisedech was, and this the devil imitated in his members, since he always hastens to assume for himself in a tyrannical spirit the things which are becoming to the divine culture, so that these pagan emperors were also called supreme pontiffs. But when it came to the same true king and pontiff, neither has He, the emperor, voluntarily taken to himself the rights of the pontiff, nor as pontiff has He usurped the name of the emperor. Since the same "mediator of God and man, the man Christ Jesus" [I Tim. 2:5] by His own acts and distinct dignities, has so decreed the duties of each power, wishing His own to be lifted up by His salutary humility, not to be submerged again by human pride, so that Christian rulers for eternal life may need pontiffs, and that pontiffs may use imperial laws only for the course of temporal affairs; because spiritual action differs from carnal efforts.
The Form of Matrimony 1 [From the responses of Nicholas to the decrees of the Bulgars, Nov., 866]
Chap. 3 . . . According to the laws, let the consent alone of those suffice concerning whose union there is question; and if by chance this consent alone be lacking in the marriage, all other things, even when solemnized with intercourse itself, are in vain.
The Form and Minister of Baptism 2 [From the responses to the decrees of the Bui gars, Nov., 866]
334a Chap. 15. You ask whether those persons who received baptism from that man [ who imagines himself a priest] are Christians or ought to be baptized again. If they have been baptized in the name of the highest and indivisible Trinity, they certainly are Christians; and it is not proper that they be baptized again, by whatever Christian they have been baptized . . . . An evil person by ministering blessings brings an accumulation of harm not upon others but upon himself, and by this it is certain that no portion of injury touched those whom that Greek baptized, because: "He it is that baptizeth" [John r: 33], that is Christ, and again: "God . . . giveth the increase" [I Cor. 3:7] is heard; and not man. Chap. 104. You assert that in your fatherland many have been baptized
1 35
by a certain Jew, you do not know whether Christian or pagan, and you consult us as to what should be done about them. If indeed they have been baptized in the name of the Holy Trinity or only in the name of Christ, as we read in the Acts of the Apostles [ cf. Acts 2: 38; 19: 5], ( sure! y it is one and the same, as Saint ~mbrose 1 sets forth) it is established that they should not be baptized again.
COUNCIL OF CONSTANTINOPLE IV 869-870 Ecumenical VIII (against Photius) Canons against Photius 2 In actio I the rule of faith of Hormisdas is read and subscribed [see n. 171 f.]
(Text of Anastasius:) Canon 1 - We, wishing to advance with- 336 We, wishing to advance without out offense through the just and offense through the just and regal royal way of divine justice, ought way of divine justice, ought to re- to control the definitions of the tain the definitions and opinions Holy Fathers as lamps always burn- of the Holy Fathers who live ac- ing. Therefore, we confess to keep cording to God as lamps always and guard the rules which have burning and illuminating our steps. been handed down in the Catholic Therefore, judging and believing and Apostolic Church by the holy these as favorable words accord- and noted Apostles and by the uni- ing to the great and very wise Dio- versal and local orthodox synods nysius,3 likewise regarding these or by any Father, teacher of the with the divine David we most Church, speaking the word of God. readily sing: "The Command of the For the great Apostle Paul expressly
1 De Spiritu Sancto 1, 3, 42 [ML 16,714].
r36 Lord is a light illumining our eyes" exhorted us to hold the traditions [Ps. 18:9], and, "Thy light [law] which we have received either is a lamp to my feet and a light to through word or epistles of the my ways" [Ps. u8:105], and with Saints who have been distinguished the writer of Proverbs we say: "Thy before. command is a light and Thy law is a light" fProv. 6:23]; and with a loud voice with Isaias we cry to the Lord God: "Thy precepts are a light upon the earth" [Isa. 26:9: LXX]. For to the light truly have been assimilated the exhortations and dissuasions of the divine canons, according as that which is better is discerned from that which is worse, and the expedient and profitable from that which is recognized as not expedient but even harmful. Therefore we profess to keep and guard the rules, which have been handed down for the holy, Catholic and Apostolic Church by the holy, noted apostles as well as by the universal and also the local Councils of the orthodox or even by any Father or teacher of the Church speaking the word of God; guiding by these both our own life and morals and also the whole group of priests, but also all those who are known by the name Christian, resolving to sub- mit canonically to these punishments and condemnations and on the other hand, to the receptions and justifications which through these have been brought forth and defined; Paul, the great apostle, openly gave warning to hold indeed the traditions which we have received either through the word or through the epistle [II Thess. 2: 14] of the Saints who have previously been distinguished.
Can. 3. We decree that the sacred We adore the sacred image of our image of our Lord Jesus Christ, the Lord Jesus Christ in like honor with Liberator and Savior of all, be the book of the Holy Gospels. For adored in equal honor with the as through the syllables carried in book of the holy Gospels. For, as it, we all attain salvation, so through through the eloquence of the syl- the imaginal energies of the colors lables which are in the book, we both all the wise and the unwise should all attain salvation, so from that which is manifest enjoy through the imaginal energies of usefulness; for the things which colors both all the wise and the un- are the sermon in syllables, those wise from that which is manifest things also the writing which is in enjoy usefulness; for the things colors teaches and commands. If, which are the sermon in syllables, therefore, anyone does not adore these things also the writing which the image of Christ the Savior, let is in colors, teaches and commands; him not see His form in the second and it is fitting, that according to coming. And we likewise honor and the suitableness of reason and very adore the image of His undefiled
Council of Constantinople IV, 86<)---870 ancient tradition on account of Mother and the images of the holy honor, because they refer to the angels, just as Divine Scripture very principal things, it follows characterizes them in words. And likewise that the images will be let those who do not hold thus be honored and adored equally as the anathema. sacred book of the holy Gospels and the figure of the precious Cross. If, therefore anyone does not adore the image of Christ the Savior, let him not see His form when He will come in paternal glory to be glori- fied and to glorify His saints [II Thess. 1:10]; but let him be separated from His communion and glory; likewise, however, also the image of Mary, His undefiled Mother, and Mother of God; moreover, we also represent the images of the holy Angels, just as Divine Scripture shows them in words; and also of the Apostles most worthy of praise, of the Prophets, of the Martyrs and of holy men; at the same time also of all the saints we both honor and venerate. And whoever does not hold thus, let him be anathema from the Father, and the Son, and the Holy Spirit.
Can. r r. Although the Old and Although the Old and New 338 the New Testaments teach that Testaments teach that man has one man has one rational and intel- rational and intellectual soul, and lectual soul, and all the Fathers all the Fathers and teachers of the speaking the word of God and all Church teach the same opinion, the teachers of the Church declare there are some who think that he the same opinion, certain persons has two souls, and by certain ir- giving attention to the inventors of rational attempts they strengti1en evil, have reached such a degree of their own heresy. Therefore, this impiety that they impudently de- holy and ecumenical synod loudly clare that man has two souls, anathematizes the originators of and by certain irrational attempts such impiety and those who agree "through wisdom which has been with them; and if anyone shall made foolish" [I Cor. r :20], they dare to speak contrary to the rest, try to strengthen their own heresy. let him be anathema. Hastening to root out as the very worst cockle this wicked opinion currently germinating, and furthermore carrying "the firebrand in the hand of Truth" I Matt. 3:12; 3=17J, and wishing to transmit with the unquenchable fire all the chaff and "to show forth the cleansed threshing floor of Christ" [ Matt. 3: 12; Luke 3 :17 I this holy and universal Synod with a loud voice declares anathema all inventors and perpetrators of such impiety and those believing things similar to these, and it defines and promulgates that no one have or keep in any way the statutes of the authors of this impiety. If, however, anyone should presume to act
contrary to this holy and great Synod, let him be anathema, and let him be separated from the faith and worship of Christians.
Can. r 2. In accord with the apostolic and synodical canons forbidding promotions and consecrations of bishops made by the power and precept of princes, we define and offer the opinion also that, if any bishop through the craftiness or tyranny of princes should accept a consecration of such dignity, let him by all means be deposed, since he wished or agreed to possess the house of God not from the will of God both by ecclesiastical rite and decree, but from a desire of carnal sense, from men and through men.
From Can. 17. . . . Moreover, ( I2) There came to our ears the we cast aside from our ears as some- statement that a synod cannot be thing poisonous what is said by held without the presence of the certain ignorant men, namely, that civil ruler. But nowhere do the it is not possible to hold a synod sacred canons order secular leaders without the presence of the civil to come together in synods, but ruler, since never did the sacred only bishops. Thus we do not find canons order secular leaders to meet that their presence was effected ex- in councils, but only bishops. Thus cept for ecumenical synods. For it is neither do we find that they were not right that secular rulers be present in the synods, ecumenical spectators of the things that happen councils excepted; for neither is it to the priests of God. right that secular rulers be specta- tors of things which sometimes happen to the priests of God.
Can. 2r. We, believing that the word of the Lord which Christ spoke to His Apostles and disciples: "Who receives you, receives Me" [ Matt. 10:40]: "and who spurns you, spurns me" [Luke ro:16], was said to all, even to those who after them according to them have been made Supreme Pontiffs and chiefs of the pastors, declare that absolutely no one of the powerful of this world may try to dishonor or move from his throne any- one of those who are in command of the patriarchial sees, but that they judge them worthy of all reverence and honor; especially indeed the most holy Pope of senior Rome; next the Patriarch of Constantinople; then certainly of Alexandria and of Antioch and of Jerusalem; but that no one compose or prepare any writings and words against the most holy Pope of older Rome under the pretext, as it were, of some evil crimes, a thing which both Photius did recently, and Dioscorus long ago.
Whoever, moreover, shall use (13) If anyone should employ such boasting and boldness that, such daring as, like Photius and
following Photius or Dioscorus, in Dioscorus, in writings or without writings or without writings he may writings, to rouse certain inquiries arouse certain injuries against the against the See of Peter, the chief See of Peter, the chief of the Apos- of the Apostles, let him receive the tles, let him receive the equal and same condemnation as those; but same condemnation as those. But if, when the ecumenical synod has if anyone enjoying some secular met, any doubt arises even about power or being influential should the church of the Romans, it is try to depose the above mentioned possible to make an investigation Pope of the Apostolic Chair or any reverent! y and with fating respect of the other Patriarchs, let him be concerning the question at hand, anathema. But if the universal and to accept the solution either to Synod shall have met, and there will be assisted or to assist, but not have arisen even concerning the boldly to deliver (an opinion) con- holy church of the Romans any trary to the Supreme Pontiffs of doubt or controversy whatever, it is senior Rome. necessary with veneration and with fitting reverence to investigate and to accept a solution concerning the proposed question, either to ofler to have offered but not boldly to declare an opinion contrary to the Su- preme Pontiffs of senior Rome.
LEO VI 928
BoNIFACE VI, 896
RoMANus 897 THEODORE II 897
BENEDICT V 964 (t966) LEO V 903
ROMAN COUNCIL 993 (For the Canonization of St. Udalrich) The Worship of the Saints 1 By common agreement we have decreed that we should venerate the memory of that one, namely, St. Udalrich the bishop, with all pious affection and most faithful devotion, since we so venerated and worship the relics of the martyrs and confessors that Him whose martyrs and confessors they are, we may adore; we honor the servants that honor may redound to the Lord, who said: "Who receives you, receives me" [Matt. ro:40]; and thus we who do not have the pledge of our justice, by their prayers and merits may be helped jointly before the most clement God, because the salutary divine precepts both of the holy Canons and of the venerable Fathers effaciously taught that by the attentive study of all the churches, and by the effort of apostolic guidance, the documents ac- complish a degree of usefulness and an integrity of strength; just as the memory of the already mentioned venerable Bishop Udalrich dedicated to divine worship exists and is always advantageous in most devoutly giving praise to God.
JoHN XIX 1024-1032
JOHN XVII 1003 SYLVESTER III 1045
DAMASUS II 1048
Symbol of faith 2 [From the epistle "Congratulamur vehementer" to Peter, Bishop of Antioch, April 13, 1053]
For I firmly believe that the Holy Trinity, the Father and the Son and the Holy Spirit, is one omnipotent God, and in the Trinity the whole
Godhead is co-essential and consubstantial, co-eternal and co-omnipotent, and of one will, power, and majesty; the creator of all creation, from whom all things, through whom all things, in whom all things [Rom. II :36] which are in heaven or on earth, visible or invisible. Likewise I believe that each person in the Holy Trinity is the one true God, complete and perfect. I believe also that the Son of God the Father, the Word of God, was 344 born eternally before all time from the Father, consubstantial, co-omni- potent, and co-equal to the Father through all things in divinity; born of the Holy Spirit from the ever virgin Mary in time, with a rational soul, having two nativities, the one from the Father, eternal, the other from the Mother, in time; having two wills and operations, true God and true man, individual in each nature and perfect, not having suffered a fusion and division, not adopted or phantastical, the one and only God, the Son of God in two natures, but in the singleness of one person, incapable of suffering and immortal in divinity; but in humanity for us and for our salvation suffered in the true passion of the body and was buried, and arose from the dead on the third day in the true resurrection of the body; because of which we must declare with the disciples that He ate from no need of food but only from will and power; on the fortieth day after His resurrection with the flesh in which He arose, and with His soul He ascended into heaven and sits at the right hand of the Father, whence on the tenth day He sent the Holy Spirit, and thence, as He ascended, He will come to judge the living and the dead, and will render to each one according to his works. I believe also that the Holy Spirit, complete and perfect and true God, 345 proceeding from the Father and the Son, co-equal, co-essential, co-omni- potent and co-eternal with the Father and the Son in all respects, has spoken through the prophets. That this holy and individual Trinity is not three Gods, but in three 346 persons and in one nature or essence [is] one God omnipotent, external, invisible and incommutable, so I believe and confess, so that I may truly proclaim that the Father is not begotten, the Son is the only begotten one, and the Holy Spirit is neither begotten nor unbegotten, but proceeds from the Father and the Son. (Variant Readings:) I believe that the one true Church is holy, Catholic 347 and apostolic, in which is given one baptism and the true remission of all sins. I also believe in a true resurrection of this body, which now I bear, and in eternal life.
The articles of this creed almost agree with the questions which were customarily proposed according to the "Ancient statutes of the Church" [ cf. n. 150 not.] to those to be consecrated bishops.-See the canon in ML 56, 879 B ff. [ cf. also the Creed of Palaeologus n. 461 ff.].
I believe also that there is one author of the New and Old Testament, of the law both of the Prophets and of the Apostles, namely the omnip- otent God and Lord. (I believe) that God predestined only the good things, but that He foreknew the good and the evil. I believe and profess that the grace of God precedes and follows man, yet in such a manner that I do not deny free will to the rational creature. I also believe and de- clare that the soul is not a part of God but was created from nothing and was without baptism subject to original sin. Furthermore, I declare anathema every heresy raising itself against the holy Catholic Church, and likewise him whosoever has honored or be- lieves that any writings beyond those which the Catholic Church accepts ought to be held in authority or has venerated them. I accept entirely the four Councils and I venerate them as the four Gospels, because through four parts of the world the universal Church, upon these as on square stone, has been founded 1 • • • • Equally I accept and venerate the three remaining Councils . . . . Whatever the above mentioned seven holy and universal Councils believe and praise I also believe and praise, and whomever they declare a,1athema, I declare anathema.
The Primacy of the Roman Pontiff 2 [From the epistle "In terra pax hominibus" to Michael Cerularius and to Leo of Achrida, September 2, 1053]
Chap. 5 . . . You are said to have condemned publicly in a strange presumption and incredible boldness the Apostolic and Latin Church, neither heard nor refuted, for the reason chiefly that it dared to celebrate the commemoration of the passion of the Lord from the Azymes. Behold your incautious reprehension, behold your evil boasting, when "you put your mouth into heaven. When your tongue passing on to the earth" (Ps. 72:9], by human arguments and conjectures attempts to uproot and overturn the ancient faith . . . . Chap. 7 . . . The holy Church built upon a rock, that is Christ, and upon Peter or Cephas, the son of John who first was called Simon, because by the gates of Hell, that is, by the disputations of heretics which lead the vain to destruction, it would never be overcome; thus Truth itself promises, through whom are true, whatsoever things are true: "The gates of hell will not prevail against it" [Matt. 16:18]. The same Son declares that He obtained the effect of this promise from the Father by prayers, by saying to Peter: "Simon, behold Satan etc." [Luke 23 :31]. Therefore, will 1 Cf. St. Gregory the Great, Letter 1, l ep. 25 [ML 77, 478].
Nicholas II, rn59-rn6r there be anyone so foolish as to dare to regard His prayer as in anyway vain whose being willing is being able? By the See of the chief of the Apostles, namely by the Roman Church, through the same Peter, as well as through his successors, have not the comments of all the heretics been disapproved, rejected, and overcome, and the hearts of the brethren in the faith of Peter which so far neither has failed, nor up to the end will fail, been strengthened? Chap. Ir. By passing a preceding judgment on the great See, concern- 352 ing which it is not permitted any man to pass judgment, you have re- ceived anathema from all the Fathers of all the venerable Councils . . . . Chap. 32 . . . As the hinge while remaining immovable opens and 353 closes the door, so Peter and his successors have free judgment over all the Church, since no one should remove their status because "the highest See is judged by no one." [ see n. 330 ff.]
STEPHEN
ROMAN COUNCIL 1060 The Ordinations by Simoniacs 1 Lord Pope Nicholas presiding at the Synod in the Basilica of Constantine said: "We judge that in preserving dignity no mercy is to be shown toward the simoniacs; but according to the sanctions of the canons and the decrees of the Holy Fathers we condemn them entirely and by apostolic authority we decree that they are to be deposed. Concerning those, however, who have been ordained by the simoniacs, not through money but gratis, be- cause the question from long standing has been drawn out still longer, we absolve from every manner [another version: knot or impediment] of doubt; so that with regard to this chapter let us permit no one later to doubt . . . . Thus, moreover, by the authority of the holy Apostles Peter and Paul we entirely forbid that at any time any of our successors from this our permission take or fix a rule for himself or another, because the authority of the ancient Fathers has not promulgated this by order or grant, but too great a necessity of the time has forced us to permit it . . . ."
1 44 St. Gregory VII, rn73-rn85
ROMAN COUNCIL VI 1079 ( Against Berengarius) The Most Holy Eucharist 1 (Oath taken by Berengarius)
I, Berengarius, in my heart believe and with my lips confess that through the mystery of the sacred prayer and the words of our Redeemer the bread and wine which are placed on the altar are substantially changed into the true and proper and living flesh and blood of Jesus Christ, our Lord, and that after consecration it is the true body of Christ which was born of the Virgin and which, offered for the salvation of the world, was suspended on the Cross, and which sitteth at the right hand of the Father, and the true blood of Christ, which was poured out from His side not only through the sign and power of the sacrament, but in its property of nature and in truth of substance, as here briefly in a few words is con- tained and I have read and you understand. Thus I believe, nor will I teach contrary to this belief. So help me God and these holy Gospels of God.
VICTOR III 1087
COUNCIL OF BENEVENTO ro9r The Sacramental Nature of the Diaconate 2 Can. r. Let no one be chosen in order of succession into the episcopacy except one who has been found living religiously in sacred orders. More-
1 45
over we call sacred orders the diaconate and the priesthood. Since we read that the early Church had only these, only concerning these do we have the precept of the Apostle.
p ASCHAL II 1099- I I I 8 LA TERAN COUNCIL uo2 (Against Henry IV)
The Obedience Owed the Church 1 [Formula prescribed for all the cities of the Eastern Church]
I declare anathema every heresy and especially that one which disturbs 357 the position of the present Church, which teaches and declares that ex- communication is to be despised and that the restrictions of the Church are to be cast aside. Moreover, I promise obedience to Paschal, the su- preme Pontifl of the Apostolic See, and to his successors under the testi- mony of Christ and the Church, affirming what the holy and universal Church affirms and condemning what she condemns.
COUNCIL OF GU AST ALLA 2 r ro6
The Ordinations by Heretics and Simoniacs 3 For many years now the broad extent of the Teutonic kingdom has 358 been separated from the unity of the Apostolic See. In this schism indeed
HI! V 266 ff. 2 Guastalla of Lombardy.
so great a danger has arisen that-and we say this with sorrow-only a few priests or Catholic clergy are found in such a broad extent of territory. Therefore, with so many sons living in this condition, the necessity of Christian peace demands that regarding this (group) the maternal womb of the Church be open. Therefore instructed by the examples and writings of our Fathers, who in different times received into their ranks the Novatians, the Donatists, and other heretics, we are receiving in the episcopal office the bishops of the above-mentioned region who have been ordained in schism, unless they are proven usurpers, simoniacs, or crimi- nals. We decree the same concerning the clergy of any rank whom way of life together with knowledge commends.
GELASIUS II 1118-1119
LATERAN COUNCIL I 1123 Ecumenical IX (concerning investitures) Simony, Celibacy, Investiture, Incest 1 Can. r. "Following the examples of the Holy Fathers" and renewing the duty of our office "we forbid in every way by the authority of the Apostolic See that anyone by means of money be ordained or promoted in the Church of God. But if anyone shall have acquired ordination or promotion in the Church in this way, let him be entirely deprived of his office." 2 have been made by Alexander III, Lucius III, Urban III, and others, see L. Saltet, Les reordinations, Paris 1907.
Lateran Council I, n23 1 47
Can. 3. We absolutely forbid priests, deacons, or subdeacons the in- 360 timacy of concubines and of wives, and cohabitation with other women, except those with whom for reasons of necessity alone the Nicene Synod permits them to live, that is, a mother, sister, paternal or maternal aunt, or others of this kind concerning whom no suspicion may justly arise [seen. 52 b f.]. 1 Can. 4. "Besides according to the sanction of the most blessed Pope 361 Stephen we have decided that laymen, although they are religious, never- theless have no faculty for determining anything concerning ecclesiastical possessions; but according to the Canons of the Apostles let the bishop have the care of all ecclesiastical business, and let him dispense these things as in the sight of God. If, therefore, any civil ruler or other layman ap- propriates to himself either a donation of property or of ecclesiastical possessions, let him be judged sacrilegious." 2 Can. 5. "We forbid that the marriages of blood relatives take place 362 since both divine and secular laws forbid these. For divine laws not only cast out but also call wicked those who do this, and those who are born synods, Lat. I hoc can. 1; Lat. II 1139, can. I and 2 [seen. 364]; Lat. III 1179, can. 7 and 15 [see n. 400]; Lat. IV 1215, can.
clergy, who were regarded as heretics in so far as they not only infringed upon the church law of celibacy and practiced concubinage, but also dishonored the law as impossible for them to keep, and harmful to morals. The following decrees also pertain to this: Leo IX in Mainz 1049 [Msi XIX 749 CJ; Gregory VII in Roman Synod 1073 11-
186 [. With this and the following can. 10 the very lengthy struggle on investitures was finished, which pertains to this in so far as it is also concerned with the prin- ciple, whether or not the power of the magisterium and of the ecclesiastical ministry flows from the civil magistrate by his own right. The following, moreover, pertains to this: Nicholas II in Roman Synod I 059, c.
Innocent II, IIJO-1143 from these (marriages); but secular laws call such disreputable, and they cast them off from inheritance. We, therefore, following our Fathers point them out in disgrace, and we declare that they are disreputable." 1 Can. ro. Let no one unless canonically elected extend his hand for con- secration to the episcopacy. But if he should presume to do so, let both the one consecrated and the one consecrating be deposed without hope of restoration.
INNOCENT II 1130-n43 LATERAN COUNCIL II 1139 Ecumenical X (against pseudo-pontiffs) Simony, Usury, False Penitence, the Sacraments 2 Can. 2. If anyone with the intervention of the accursed ardor of avarice has acquired through money an allowance from the state, or a priory, or a deanery, or honor, or some ecclesiastical promotion, or any ecclesiastical sacrament, namely chrism or holy oil, the consecrations of altars or of churches, let him be deprived of the honor evilly acquired. And let the buyer and the seller and the mediator be struck with the mark of dis- grace. And not for food nor under the pretense of any custom before or after may anything be demanded from anyone, nor may he himself pre- sume to give, since he is a simoniac. But freely and without any diminu- tion let him enjoy the dignity and favor acquired for himself." 1 From Pseudo-Isidore [Hinschius, Psettdo-Isidoran Dccretals p. I 401- These are against the heresy of the incestuous. Those were so called who contended that unions of relatives were not illicit and counted the grades of consanguinity according to the norm of civil law. Against these the following defended canonical law and doctrine: Leo IX in Roman Synod I, 1049 1049, c. II II ; Alexander II in Roman Synod, 1063, c.
n. 4 f. (18, 566 a ff.). 3 The following have decreed that noth!ng be exacted for holy oil, chrism, visi- tation and anointing of the sick, funeral obsequies, burial, baptism, the eucharist,
Lateran Council II, I I 39 Can. 13. Moreover the detestable and shameful and, I say, insatiable 365 rapacity of money lenders, forbidden both by divine and human laws throughout the Scripture in the Old and in the New Testament, we condemn, and we separate them from all ecclesiastical consolation, com- manding that no archbishop, no bishop, no abbot of any rank, nor any- one in an order and in the clergy presume to receive moneylenders except with the greatest caution. But during their whole life let them be con- sidered disreputable and, unless they repent, let them be deprived of Christian burial. 1 Can. 22. "Certainly because among other things there is one thing 366 which especially disturbs the Holy Church, namely, false repentance, we warn our confreres and priests lest by false repentance the souls of the laity are allowed to be deceived and to be drawn into hell. It is clear, more- over, that repentance is false when, although many things have been dis- regarded, repentance is practiced concerning one thing only; or when it is practiced concerning one thing, in such a way that he is not separated from another. Therefore, it is written: "He who shall observe the whole law yet offends in one thing, has become guilty of all," [Jas. 2: IO], with respect to eternal life. For just as if he had been involved in all sins, so if he should remain in only one, he will not enter the gate of eternal life. Also that repentance becomes false if when repenting one does not with- draw from either court or business duty, a thing which for no reason can be done without sin, or if hatred is kept in the heart, or if satisfaction be not made to one who has been offended, or if the offended one does not forgive the one offending, or if anyone take up arms against justice." 2 the blessing of bridal couples, and other sacraments and blessings: Leo IX in syn. Rcmen. 1049, c. 2 and
Syn. Rom. V 1078, can. 5, and Rom. Vil 1080, can.
Council of Sens, II40 or II41 Can. 23. "Those, moreover, who pretending a kind of piety condemn the sacrament of the Body and Blood of the Lord, the baptism of chil- dren, the sacred ministry and other ecclesiastical orders, and the bonds of legitimate marriages, we drive as heretics from the Church of God, and we both condemn and we command them to be restrained by exterior powers. We bind their defenders also by the chain of this same con- demnation." 1
COUNCIL OF SENS 2 1140 or rr4r The Errors of Peter Abelard 3 r. That the Father is complete power, the Son a certain power, the Holy Spirit no power. 2. That the Holy Spirit is not of the substance [ another version: 4 power] of the Father or of the Son. 3. That the Holy Spirit is the soul of the world. 4. That Christ did not assume flesh to free us from the yoke of the devil. 5. That neither God and man, nor this Person which is Christ, is the third Person in the Trinity. 6. That free will is sufficient in itself for any good. 7. That God is only able to do or to omit those things, either in that manner on! y or at that time in which He does (them), and in no other. 8. That God neither ought nor is He able to prevent evil. 9. That we have not contracted sin from Adam, but only punish- ment. ro. That they have not sinned who being ignorant have crucified Christ, and that whatever is done through ignorance must not be con- sidered as sin.
Urban II in Synod of Melfi 1089, can.
V 476; cf. Bar(Th) ad 1140 n. 7 f. (18, 583 a ff.); Paul Ruf and Mart. Grabmann, Ein nettatt/gefundenes Bruchstiick der Apologia Abaelarda (Sitzungsberichte dcr Bayr. Akad. d. Wiss. Philos.-hist. Abtlg. 1930, Heft 5], Miinchen 1930; in this fragment (p. 1o f.) all errors here noted in n. 368-386 are examined in the same order-Peter Abelard (Baiolardus), born 1079 in the town of Pallet, made a monk of St. Denis, taught in Paris. His errors were already condemned in 112 r in the Council of Sens, collected by St. Bernard, and set forth and rejected in the Council of Sens. He died April 21, 1142. 4 Cf. Rev. Apologetique 52 (1931) 397.
Council of Sens, u40 or u41 II. That the spirit of the fear of the Lord was not in Christ. 12. That the power of binding and loosing was given to the Apostles 379 only, not to their successors. 13. That through work man becomes neither better nor worse. 14. That to the Father, who is not from another, properly or es- pecially belongs power,1 not also wisdom and kindness. r5. That even chaste fear is excluded from future life. r6. That the devil sends forth evil suggestion through the operation 2 of stones and herbs. 17. That the coming at the end of the world can be attributed to the Father. rS. That the soul of Christ did not descend to hell by itself but only by power. r9. That neither action nor will, neither concupiscence nor delight, when 3 it moves it [ the soul] is a sin, nor ought we to wish to extinguish (it), 4
[From the letter of Innocent II "Testante Apostolo" to Henry the Bishop of Sens, July 16, 1140 5 ] And so we who though unworthily are observed to reside in the chair 387 of St. Peter, to whom it has been said by the Lord: "And thou being once converted, convert thy brethren" (Luke 22:33), after having taken counsel with our brethren the principal bishops, have condemned by the authority of the sacred canons the chapters sent to us by your dis- cretion and all the teachings of this Peter (Abelard) with their author, and we have imposed upon him as a heretic perpetual silence. We declare also that all the followers and defenders of his error must be separated from the companionship of the faithful and must be bound by the chain of excommunication.
Baptism of Desire (an unbaptized priest) 6 [From the letter "Apostolicam Sedem" to the Bishop of Cremona, of uncertain time 1
To your inquiry we respond thus: We assert without hesitation (on the authority of the holy Fathers Augustine and Ambrose) that the 1 In the Ruf-Grabmann fragment: omnipotentia, full power. 2 Ibid.: appositionem. 3 Ibid.: quae [i.e., which arouse it]. 4 Ibid.: cxstingui [i.e., that it be extinguished],
priest whom you indicated ( in your letter) had died without the water of baptism, because he persevered in the faith of holy mother the Church and in the confession of the name of Christ, was freed from original sin and attained the joy of the heavenly fatherland. Read (brother) in the eighth book of Augustine's "City of God" 1 where among other things it is written, "Baptism is ministered invisibly to one whom not contempt of religion but death excludes." Read again the book also of the blessed Ambrose concerning the death of Valentinian 2 where he says the same thing. Therefore, to questions concerning the dead, you should hold the opinions of the learned Fathers, and in your church you should join in prayers and you should have sacrifices offered to God for the priest mentioned.
COUNCIL OF RHEIMS 3 II48 Confession of Faith in the Trinity 4 r. We believe and confess that God is the simple nature of divinity, and that it cannot be denied in any Catholic sense that God is divinity, and divinity is God. Moreover, if it is said that God is wise by wisdom, great by magnitude, eternal by eternity, one by oneness, God by divimty, and other such things, we believe that He is wise only by that wisdom which is God Himself; that He is great only by that magnitude which is God Himself; that He is eternal only by that eternity which is God Himself; that He is one only by the oneness which is God Himself; that He is God only by that divinity which He is Himself; that is, that He is wise, great, eternal, one God of Himself. 2. When we speak of three persons: Father, Son, and Holy Spirit, we confess that they are one God, one divine substance. And contrariwise,
1 Cf. De civ. Dei 13, 7 [ML 41,381]. De facto the Pontiff seems to have regard for St. Augustine's De baptismo IV 22, 29 [ML 43, 173]. 2 Cap. 51 [ML 16, 1374]. 3 In Gaul.
Alexander III, II5<J-II8I
when we speak of one God, one divine substance, we confess that the one God himself, the one divine substance are three persons. 3. We believe ( and we confess) that only God the Father and Son and 391 Holy Spirit are eternal, and not by any means other things, whether they be called relations or peculiarities or singularities or onenesses, and that other such things belong to God, which are from eternity, which are not God. 4. We believe ( and confess) that divinity itself, whether you call it 392 divine substance or nature, is incarnate only in the Son.
Erroneous Proposition concerning the Humanity of Christ 1 [Condemned in the letter "Cum Christus" to Willelmus, Archbishop of Rheims, February 18, II77]
Since Christ perfect God is perfect man, it is strange with what 393 temerity anyone dares to say that "Christ is not anything else but man." 2 Moreover lest so great an abuse of God be able to spring up in the Church . . . by our authority you should place under anathema, lest anyone dare to say this concerning the other . . . because just as He is true God, so He is true man existing from a rational soul and human flesh.
The Illicit Contract of a Sale 3 [From the letter "In civitate tua" to the Archbishop of Geneva, of uncertain time]
In your city you say that it often happens that when certain ones are 394 purchasing pepper or cinnamon or other wares which at that time are not the value of more than five pounds, they also promise to those from whom they receive these wares that they will pay six pounds at a stated time. However, although a contract of this kind according to such a form cannot be considered under the name of usury, yet nevertheless the sellers incur sin, unless there is a doubt that the wares would be of
1 54 Alexander III, II5<;r-II8I more or less value at the time of payment. And so your c1t1zens would look well to their own interests, if they would cease from such a contract, since the thoughts of men cannot be hidden from Almighty God.
The Bond of Matrimony 1 [From the letter "Ex publico instrumento" to the Bishop of Brescia, of uncertain time]
Since the aforesaid woman, although she has been espoused by the aforesaid man, yet up to this time, as she asserts, has not been known by him, in instructing your brotherhood through Apostolic writings we order that if the aforesaid man has not known the said woman carnally and this same woman, as it is reported to us on your part, wishes to enter religion, after she has been made sufficiently mindful that she ought either to enter religion or return to her husband within two months, you at the termination of her objection and appeal absolve her from the sentence ( of excommunication); that if she enters religion, each restore to the other what each is known to have received from the other, and the man himself, when she takes the habit of religion, have the liberty of passing over to other vows. Certainly what the Lord says in the Gospel: "It is not permitted to man unless on account of fornication to put away his wife" [Matt. 5:32; 19:9], must be understood according to the interpretation of the sacred words concerning those whose marriage has been consummated by sexual intercourse, without which marriage can- not be consummated, and so, if the aforesaid woman has not been known by her husband, it is permissible ( for her) to enter religion. [From fragments of a letter to the Archbishop of Salerno, of uncertain time j After legitimate consent in the present case it is permitted to the one, even with the other objecting, to choose a monastery, as some saints have been called from marriage, as long as sexual intercourse has not taken place between them. And to the one remaining, if, after being advised, he is unwilling to observe continency, he is permitted to pass over to second vows; because, since they have not been made one flesh, it is quite possible for the one to pass over to God, and the other to remain in the world. 2
Lateran Council III, I 179 1 55
If between the man and the woman legitimate consent occurs in 397 the present, so indeed that one expressly receives another by mutual consent with the accustomed words, . . . whether an oath is introduced or not, it is not permissible for the woman to marry another. And if she should marry, even if carnal intercourse has taken place, she should be separated from him, and forced by ecclesiastical order to return to the first, although some think otherwise and also judgment has been rendered m another way by certain of our predecessors.
The Form of Baptism 1 [From fragments of the letter to (Pontius, the Bishop of Clermont?), of uncertain time]
Certainly if anyone immerses a child in water three times in the name 398 of the Father and of the Son and of the Holy Spirit, Amen, and he does not say: "I baptize you in the name of the Father and of the Son and of the Holy Ghost, Amen," the child is not baptized. Let those concerning whom there is a doubt, whether or not they have 399 been baptized, be baptized after these words have first been uttered: "If you are baptized I do not baptize you; if you are not yet baptized, I baptize you, etc."
LATERAN COUNCIL III 1179 Ecumenical XI (against the Albigenses)
Simony 2 Chap. JO. Let monks not be received in the monastery at a price. If anyone, however, on being solicited gives anything for his reception, let him not advance to sacred orders. Let him, however, who accepts ( a price) be punished by the taking away of his office. 3
Heresies that Must be A voided 4 Chap. 27. As Blessed Leo 5 says: "Although ecclesiastical discipline, 401 content with sacerdotal judgment, does not employ bloody punishments, it is nevertheless helped by the constitutions of Catholic rulers, so that
men often seek a salutary remedy, when they fear that corporal punish- ment is coming upon them." For this reason, since in Gascony, in Albegesium, and in parts of Tolosa and in other places, the cursed perversity of the heretics whom some call Cathari, others Patareni, others Publicani, others by different names, has so increased that now they exercise their wickedness not as some in secret, but manifest their error publicly and win over the simple and weak to their opinion, we resolve to cast them, their defenders, and receivers under anathema, and we forbid under anathema that anyone presume to hold or to help these in their homes or on their land or to do business with them. 1
LUCIUS III u81-u85 COUNCIL OF VERONA u84
The Sacraments (against the Albigenses) 2 [From the decree "Ad abolendum" against the heretics]
All who, regarding the sacrament of the Body and Blood of our Lord Jesus Christ, or regarding baptism or the confession of sins, matrimony or the other ecclesiastical sacraments, do not fear to think or to teach otherwise than the most holy Roman Church teaches and observes; and in general, whomsoever the same Roman Church or individual bishops through their dioceses with the advice of the clergy or the clergy them- selves, if the episcopal see is vacant, with the advice if it is necessary of neighboring bishops, shall judge as heretics, we bind with a like bond of perpetual anathema.
Usury 3 [From the epistle "Consuluit nos" to a certain priest of Brescia]
Your loyalty asks us whether or not in the judgment of souls he ought to be judged as a usurer who, not otherwise ready to deliver by loan,
1 Furthermore the council proclaims a holy war against the Brebantiones, Navarri, Baschi, and others, who were laying everything to waste, and were sparing neither age nor sex.
r57 loans his money on this proposition that without any agreement he nevertheless receive more by lot; and whether he is involved in that same state of guilt who, as it is commonly said, does not otherwise grant a similar oath, until, although without payment, he receives some gain from him; whether or not that negotiator ought to be condemned with a like punishment, who offers his wares at a price far greater, if an extension of the already extended time be asked for making the payment, than if the price should be paid to him at once. But since what one must hold in these cases is clearly learned from the Gospel of Luke in which is said: "Give mutually, hoping nothing thereby" [cf. Luke 6:35], men of this kind must be judged to act wrongly on account of the intention of gain which they have, since every usury and superabundance are prohibited by law, and they must be effectively induced in the judgment of souls to restore those things which have been thus received.
GREGORY VIII
The Form of the Sacrament of Matrimony 1 [From the letter, "Cum apud sedem" to Humbert, Archbishop of Aries, July 15, II98]
You have asked us whether the dumb and the deaf can be united to 404 each other in marriage. To this question we respond to your brotherhood thus: Since the edict of prohibition concerning the contracting of mar- riage is that whoever is not prohibited, is consequently permitted, and only the consent of those concerning whose marriages we are speaking is sufficient for marriage, it seems that, if such a one wishes to contract (a marriage), it cannot and it ought not to be denied him, since what he cannot declare by words he can declare by signs.
[From the letter to the Bishop of Mutina, in the year 1200] 2 Besides in the contracting of marriages we wish you to observe this: when, as in the present case legitimate agreement exists between legiti- mate persons, which is sufficient in such cases according to canonical sanctions, and if this alone is lacking, other things are made void, even
214, 304 C.-In these decrees of Innocent III, in order that similar materials might be presented together, the chronological order has not been strictly observed.
if sexual intercourse itself has taken place, if persons legitimately married afterwards actually contract (marriage) with others, what before had been done according to law cannot be annulled.
On the Bond of Marriage and the Pauline Privilege 1 [From the letter "Quanto te magis" to Hugo, Bishop of Ferrara, May 1, 1199]
Your brotherhood has announced that with one of the spouses passing over to heresy the one who is left desires to rush into second vows and to procreate children, and you have thought that we ought to be con- sulted through your letter as to whether this can be done under the law. We, therefore, responding to your inquiry regarding the common advice of our brothers make a distinction, although indeed our predeces- sor seems to have thought otherwise, whether of two unbelievers one is converted to the Catholic Faith, or of two believers one lapses into heresy or falls into the error of paganism. For if one of the unbelieving spouses is converted to the Catholic faith, while the other either is by no means willing to live with him or at least not without blaspheming the divine name or so as to drag him into mortal sin, the one who is left, if he wishes, will pass over to second vows. And in this case we understand what the Apostle says: "If the unbeliever depart, let him depart: for the brother or sister is not subject to servitude in (cases) of this kind" [I Car. 7:15]. And likewise (we understand) the canon in which it is said that "insult to the Creator dissolves the law of marriage for him who is left." 2 But if one of the believing spouses either slip into heresy or lapse into the error of paganism, we do not believe that in this case he who is left, as long as the other is living, can enter into a second marriage; although in this case a greater insult to the Creator is evident. Although indeed true matrimony exists between unbelievers, yet it is not ratified; between believers, however, a true and ratified marriage exists, because the sacra- ment of faith, which once was admitted, is never lost, but makes the sacrament of marriage ratified so that it itself lasts between married persons as long as the sacrament of faith endures.
588 D f. 2 Cf. Deer. Grat. II, causa 28, q. 2, c. 2.
1 59
Marriages of Pagans and the Pauline Privilege 1 (From the letter "Gaudemus in Domino" to the Bishop of Tiberias, in the beginning of 1201]
You have asked to be shown through Apostolic writings whether 407 pagans receiving wives in the second, third, or further degree ought, thus united, to remain after their conversion with the wives united to them or ought to be separated from them. Regarding this we reply to your brother- hood thus, that, since the sacrament of marriage exists between believing and unbelieving spouses as the Apostle points out when he says: "If any brother has an unbelieving wife, and she consents to live with him, let him not put her away" I I Cor. 7: 12], and since in the aforesaid degree matrimony is lawfully contracted with respect to them by pagans who are not restricted by canonical constitutions, ("For what is it to me?" ac- cording to the same Apostle, "to judge concerning those which are outside?" [I Cor. 5: 12]); in favor especially of the Christian religion and faith, from receiving which many fearing to be deserted by their wives can easily be restrained, such believers, having been joined in marriage, can freely and licitly remain united, since through the sacra- ment of baptism marriages are not dissolved but sins are forgiven. But since pagans divide their conjugal affection among many women 408 at the same time, it is rightly doubted whether after conversion all or which one of all they can retain. But this (practice) seems to be in disagreement with and inimical to the Christian Faith, since in the begin- ning one rib was changed into one woman, and Divine Scripture testifies that "on account of this, man shall leave father and mother and shall cling to his wife and they shall be two in one flesh" lEph. 5: 31; Gen. 2:24; cf. Matt. 19:5]; it does not say "three or more" but two; nor did it say "he will cling to wives" but to a wife. Never is it permitted to anyone to have several wives at one time except to whom it was granted by divine revelation. This custom existed at one time, sometimes was even regarded as lawful, by which, as Jacob from a lie, the Israelites from theft, and Samson from homicide, so also the Patriarchs and other just men, who we read had many wives at the same time, were excused from adultery. Certainly this opinion is proved true also by the witness of Truth, which testifies in the Gospel: "Whosoever puts away his wife (except) on account of fornication, and marries another commits adul- tery," [Matt. 19:9; cf. Mark 10:u]. If, therefore, when the wife has been dismissed, another cannot be married according to law, all the more she herself cannot be retained; through this it clearly appears that regarding
marriage plurality in either sex-since they are not judged unequally- must be condemned. Moreover, he who according to his rite puts away a lawful wife, since Truth in the Gospel has condemned such a repudia- tion, never while she lives, even after being converted to the faith of Christ, can he have another wife, unless after his conversion she refuses to live with him, or even if she should consent, yet not without insult to the Creator, or so as to lead him into mortal sin. In this case to the one seeking restitution, although it be established regarding unjust spoliation, restitution would be denied, because according to the Apostle: "A brother or sister is not subject to servitude m (cases) of this kind" [ I Cor. 7, 12]. But if her conversion should follow his conversion to faith, before, on account of the above mentioned causes, he would marry a legitimate wife, he would be compelled to take her back again. Although, too, according to the Evangelical truth, "he who marries one put aside is guilty of adultery" [Matt. 19:9], yet the one doing the dismissing will not be able to upbraid the one dismissed with fornication because he married her after the repudiation, unless she shall otherwise have com- mitted fornication.
The Dissolubility of Valid Marriage by Religious Profession 1 [From the letter "Ex parte tua" to Andrew, the Archbishop of Lyons, Jan. 12, 1206]
Unwilling to depart suddenly on this point from the footsteps of our predecessors who, on being consulted, responded that before marriage has been consummated by sexual intercourse, it is permitted for one of the parties, even without consulting the remaining one, to pass over to religion, so that the one left can henceforth legitimately marry another; we advise you that this must be observed.
The Effect of Baptism (and the Character) 2 (For) they assert that baptism is conferred uselessly on children. We respond that baptism has taken the place of circumcision. Therefore as "the soul of the circumcised did not perish from the people" [Gen. 17:4 ], so "he who has been reborn from water and the Holy Spirit will obtain entrance to the kingdom of heaven" [John 3 :5] ...• Although original sin was remitted by the mystery of circumcision, and the danger of damnation was avoided, nevertheless there was no ar- riving at the kingdom of heaven, which up to the death of Christ was barred to all. But through the sacrament of baptism the guilt of one
made red by the blood of Christ is remitted, and to the kingdom of heaven one also arrives, whose gate the blood of Christ has mercifully opened for His faithful. For God forbid that all children of whom daily so great a multitude die, would perish, but that also for these the merciful God who wishes no one to perish has procured some remedy unto salva- tion . . . . As to what opponents say, (namely), that faith or love or other virtues are not infused in children, inasmuch as they do not consent, is absolutely not granted by most . . . , some asserting that by the power of baptism guilt indeed is remitted to little ones but grace is not conferred; and some indeed saying both that sin is forgiven and that virtues are infused in them as they hold virtues as a possession not as a function, until they arrive at adult age . . . . We say that a distinction must be made, that sin is twofold: namely, original and actual: original, which is contracted without consent; and actual which is committed with consent. Original, therefore, which is committed without consent, is remitted without consent through the power of the sacrament; but actual, which is contracted with consent, is not mitigated in the slightest without consent. . . . The punishment of original sin is deprivation of the vision of God, but the punishment of actual sin is the torments of everlasting hell. . . . This is contrary to the Christian religion, that anyone always unwilling 411 and interiorly objecting be compelled to receive and to observe Christian- ity. On this account some absurdly do not distinguish between unwilling and unwilling, and forced and forced, because he who is violently forced by terrors and punishments, and, lest he incur harm, receives the sacra- ment of baptism, such a one also as he who under pretense approaches baptism, receives the impressed sign of Christianity, and he himself, just as he willed conditionally although not absolutely, must be forced to the observance of Christian Faith . . . . But he who never consents, but inwardly contradicts, receives neither the matter nor the sign of the sacrament, because to contradict expressly is more than not to agree ...• The sleeping, moreover, and the weak-minded, if before they incurred weak-mindedness, or before they went to sleep persisted in contradiction, because in these the idea of contradiction is understood to endure, al- though they have been so immersed, they do not receive the sign of the sacrament; not so, however, if they had first lived as catechumens and had the intention of being baptized; therefore, the Church has been accustomed to baptize such in a time of necessity. Thus, then the sacra- mental operation impresses the sign, when it does not meet the resisting obstacle of a contrary will.
The Matter of Baptism 1 [From the letter "Non ut apponeres" to Thorias Archbishop of Nidaros] 2
You have asked whether children ought to be regarded as Christians whom, when in danger of death, on account of the scarcity of water and the absence of a priest, the simplicity of some has anointed on the head and the breast, and between the shoulders with a sprinkling of saliva for baptism. \Ve answer that since in baptism two things always, that is, "the word and the element," 3 are required by necessity, according to which Truth says concerning the word: "Going into the world etc." [Luke 16:15; cf. Matt. 28:19 l, and the same concerning the element says: "Unless anyone etc." [John 3:5] you ought not to doubt that those do not have true baptism in which not only both of the above mentioned (requirements) but one of them is missing.
The Minister of Baptism and the Baptism of Spirit 4 [From the letter "Debi tum pastoral is oflicii" to Berthold, the Bishop of Metz, August 28, 1206]
You have, to be sure, intimated that a certain Jew, when at the point of death, since he lived only among Jews, immersed himself in water while saying: "I baptize myself in the name of the Father, and of the Son, and of the Holy Spirit, Amen." We respond that, since there should be a distinction between the one baptizing and the one baptized, as is clearly gathered from the words of the Lord, when he says to the Apostles: "Go baptize all nations in the name etc." [cf. Matt. 28:19], the Jew mentioned must be baptized again by another, that it may be shown that he who is baptized is one person, and he who baptizes another . . . . If, however, such a one had died immediately, he would have rushed to his heavenly home without delay because of the faith of the sacrament, although not because of the sacra- ment of faith.
The Form of the Eucharistic Sacrament and its Elements 1 [From the letter "Cum Marthae circa" to a certain John, Archbishop of Lyons, Nov. 29, 1202]
You have asked (indeed) who has added to the form of the words which 414 Christ Himself expressed when He changed the bread and wine into the body and blood, that in the Canon of the Mass which the general Church uses, which none of the Evangelists is read to have expressed . . . . In the Canon of the Mass that expression, "mysterium fidei," is found inter- posed among His words . . . . Surely we find many such things omitted from the words as well as from the deeds of the Lord by the Evangelists, which the Apostles are read to have supplied by word or to have ex- pressed by deed . . . . From the expression, moreover, concerning which your brotherhood raised the question, namely "mysterium fidei," certain people have thought to draw a protection against error, saying that in the sacrament of the altar the truth of the body and blood of Christ does not exist, but only the image and species and figure, inasmuch as Scripture sometimes mentions that what is received at the altar is sacrament and mystery and example. But such run into a snare of error, by reason of the fact that they neither properly understand the authority of Scripture, nor do they reverently receive the sacraments of God, equally "ignorant of the Scriptures and the power of God" [ Matt. 22 :29] . . . . Yet "mysterium fidei" is mentioned, since something is believed there other than what is perceived; and something is perceived other than is believed. For the species of bread and wine is perceived there, and the truth of the body and blood of Christ is believed and the power of unity and of love. . . . We must, however, distinguish accurately between three things which 415 are different in this sacrament, namely, the visible form, the truth of the body, and the spiritual power. The form is of the bread and wine; the truth, of the flesh and blood; the power, of unity and of charity. The first is the "sacrament and not reality." The second is "the sacrament and reality." The third is "the reality and not the sacrament." But the first is the sacrament of a twofold reality. The second, however, is a sacrament of one and the reality (is) of the other. But the third is the reality of a twofold sacrament. Therefore, we believe that the form of words, as is found in the Canon, the Apostles received from Christ, and their successors from them . . . .
Water Mixed with Wine in the Sacrifice of the Mass 1 [From the same letter to John, Nov. 29, 1202]
You have asked (also) whether the water with the wine is changed into the blood. Regarding this, however, opinions among the scholastics vary. For it seems to some that, since from the side of Christ two special sacraments flowed-of the redemption in the blood and of regeneration in the water-into those two the wine and water, which are mixed in the chalice, are changed by divine power. . . . But others hold that the water with the wine is transubstantiated into the blood; when mixed with the wine, it passes over into the wine . . . . Besides it can be said that water does not pass over into blood but remains surrounded by the accidents of the original wine . . . . This, however, is wrong to think, which some have presumed to say, namely, that water is changed into phlegm . . . . But among the opinions mentioned that is judged the more probable which asserts that the water with the wine is changed into blood.
[From the letter "In quadam nostra" to Hugo, Bishop of Ferrara, March 5, 1209] You say that you have read in a certain decretal letter of ours that it is wrong to think what certain ones have presumed to say, namely, that the water of the Eucharist is changed into phlegm, for they say falsely that from the side of Christ not water but a watery liquid came forth. Moreover, although you recall that great and authentic men have thought this, whose opinions in speech and in writings up to this time you have followed, from whose (opinions), however, we differ, you are compelled to agree with our opinion . . . . For if it had not been water but phlegm which flowed from the side of the Savior, he who saw and gave testimony to the truth [cf. John 19:35] certainly would not have said water but phlegm . . . . It remains, therefore, that of whatever nature that water was, whether natural, or miraculous, or created anew by divine power, or resolved in some measure of component parts, without doubt it was true water.
The Feigned Celebration of Mass 1 [From the letter "De homine qui" to the rectors of the Roman brotherhood, September 22, 1208]
(For) you have asked us what we think about the careless priest who, 418 when he knows that he is in mortal sin, hesitates because of the con- sciousness of his guilt to celebrate the solemnity of the Mass, which he however, cannot omit on account of necessity . . . and, when the other details have been accomplished, pretends to celebrate Mass; and after suppressing the words by which the body of Christ is effected, he merely takes up the bread and wine . . . . Since, therefore, false remedies must be cast aside, which are more serious than true dangers, it is proper that he who regards himself unworthy on account of the consciousness of his own crime ought reverently to abstain from a sacrament of this kind, and so he sins seriously if he brings himself irreverently to it; yet without a doubt he seems to offend more gravely who so fraudently presumes to feign ( the sacrifice of the Mass); since the one by avoiding sin, as long as he acts, falls into the hands of the merciful God alone; but the other by committing sin, as long as he lives, places himself under obligation not only to God whom he does not fear to mock, but also to the people whom he deceives.
The Minister of Confirmation 2 [From the letter "Cum venisset" to Basil, Archbishop of Tirnova, Feb. 25, 1204]
The imposition of the hands is designated by the anointing of the 419 forehead which by another name is called confirmation, because through it the Ho! y Spirit is given for an increase ( of grace) and strength. There- fore, although a simple priest or presbyter is able to give other anointings, this one, only the highest priest, that is the bishop, ought to confer, be- cause we read concerning the Apostles alone, whose successors the bishops are, that through the imposition of the hands they gave the Holy Spirit [cf. Acts 8:14 ff.].
Profession of Faith Prescribed for Durand of Osca and His Waldensian Companions 1 [From the letter "Eius exemplo" to the Archbishop of Terraco, Dec. 18, 1208]
By the heart we believe, by faith we understand, by the mouth we confess, and by simple words we affirm that the Father and the Son and the Holy Spirit are three Persons, one God, and entire Trinity, co-essential and consubstantial and co-eternal and omnipotent, and each single Person in the Trinity complete God as is contained in "Credo in Deum," [ see n. 2] in "Credo in unum Deum" [ see n. 86], and in "Quicumque vult" [ see n. 39]. By the heart we believe and by the mouth we confess that the Father also and the Son and the Holy Spirit, one God, concerning whom we are speaking, is the creator, the maker, the ruler, and the dispenser of all things corporal and spiritual, visible and invisible. We believe that God is the one and same author of the Old and the New Testament, who existing in the Trinity, as it is said, created all things from nothing; and that John the Baptist, sent by Him, was holy and just, and in the womb of his mother was filled with the Holy Spirit. By the heart we believe and by the mouth we confess that the Incarna- tion of the Divinity took place neither in the Father, nor in the Holy Spirit, but in the Son only; so that He who was in the Divinity the Son of God the Father, true God from the Father, was in the humanity the son of man, true man from a mother, having true flesh from the womb of his mother and a human rational soul; at the same time of each nature, that is God and man, one Person, one Son, one Christ, one God with the Father and the Holy Spirit, the author and ruler of all, born from the Virgin Mary in a true birth of the flesh; He ate and drank, He slept and, tired out from a journey, He rested, He suffered in the true passion of His flesh; He died in the true death of His body, and He arose again in the true resurrection of His flesh and in the true restoration of His soul to the body in which, after He ate and drank, He ascended into heaven, sits at the right hand of the Father, and in the same will come to judge the living and the dead. By the heart we believe and by the mouth we confess the one Church, 1 ML 215, r5ro C ff.; Pth 3571.-This formula occurs again in letter "Cum inaestimabile prctium univcrsis Archiepiscopis et Episc., ad quos litterae istae per- venerint" sent on the 12th of May, r2ro [ML 216, 274 Dl, and, slightly changed, in another letter "Cum inaestimable pretium," likewise regarding the matter of Waldensian converts, on June 14, I2IO [ML 216, 289 C ff.]. In this letter the con- version of Bernard the First and of others is announced, and it is prescribed that heretics be received back into the bosom of the Church by a similar profession.
not of heretics but the Ho! y Roman, Catholic, and Apostolic (Church) outside which we bdieve that no one is saved. The sacraments also which are celebrated in it with the inestimable 424 and invisible power of the Holy Spirit cooperating, although they may be administered by a priest who is a sinner, as long as the Church accepts him, in no way do we reprove nor from ecclesiastical offices or blessings celebrated by him do we withdraw; but we receive with a kind mind as from the most just, because the wickedness of a bishop or priest does no harm to the baptism of an infant, nor to consecrating the Eucharist, nor to the other ecclesiastical duties celebrated for subjects. We approve, therefore, the baptism of infants, who, if they died after baptism, before they commit sins, we confess and believe are saved; and in baptism all sins, that original sin which was contracted as well as those which voluntarily have been committed, we believe are forgiven. We decree that confirmation performed by a bishop, that is, by the imposition of hands, is holy and must be received reverently. Firmly and without doubt with a pure heart we believe and simply in faithful words we affirm that the sacrifice, that is, the bread and wine [ Other texts: in the sacrifice of the Eucharist those things which before consecration were bread and wine] after the consecration is the true body and blood of our Lord Jesus Christ, in which we believe nothing more by a good nor less by a bad priest is accomplished because it is accomplished not in the merits of the one who consecrates but in the word of the Creator and in the power of the Holy Spirit. Therefore, we firmly believe and we confess that how- ever honest, religious, holy, and prudent anyone may be, he cannot nor ought he to consecrate the Eucharist nor to perform the sacrifice of the altar unless he be a priest, regularly ordained by a visible and perceptible bishop. And to this office three things are necessary, as we believe: namely, a certain person, that is a priest as we said above, properly es- tablished by a bishop for that office; and those solemn words which have been expressed by the holy Fathers in the canon; and the faithful intention of the one who offers himself; and so we firmly believe and declare that whosoever without the preceding episcopal ordination, as we said above, believes and contends that he can offer the sacrifice of the Eucharist is a heretic and is a participant and companion of the perdition of Core and his followers, and he must be segregated from the entire holy Roman Church. To sinners truly penitent, we believe that forgiveness is granted by God, and with them we communicate most gladly. We venerate the anointing of the sick with the consecrated oil. According to the Apostle [cf. I Cor. 7] we do not deny that carnal unions should be formed, but ordinarily we forbid absolutely the breaking of the contracts. Man also with his wife we believe and confess are saved, and we do not even condemn second or later marriages.
Lateran Council IV, r2r5 Variations We do not at all censure the receiving of the flesh. Nor do we condemn an oath; on the contrary, we believe with a pure heart that with truth and judgment and justice it is permissible to swear. [In the year 1210, the following sentence was added:] Concerning secular power we declare that without mortal sin it is possible to exercise a judgment of blood as long as one proceeds to bring punishment not in hatred but in judgment, not incautiously but advisedly. We believe that preaching is exceedingly necessary and praiseworthy, yet that it must be exercised by the authority or license of the Supreme Pontiff or by the permission of prelates. But in all places where manifest heretics remain and renounce and blaspheme God and the faith of the holy Roman Church, we believe that, by disputing and exhorting in all ways according to God, we should confound them, and even unto death oppose them openly with the word of God as adversaries of Christ and the Church. But ecclesiastical orders and everything which in the holy Roman Church is read or sung as holy, we humbly praise and faithfully venerate. We believe that the devil was made evil not through creation but through will. We sincerely believe and with our mouth we confess the resurrection of this flesh which we bear and not of another. We firmly believe and affirm also that judgment by Jesus Christ will be individually for those who have lived in this flesh, and that they will receive either punishment or rewards. We believe that alms, sacrifice, and other benefits can be of help to the dead. We believe and confess that those who remain in the world and possess their own wealth, by practicing alms, and other benefits from their possessions, and by keeping the commands of the Lord are saved. We believe that tithes and first fruits and oblations should be paid to the clergy according to the Lord's command.
LATERAN COUNCIL IV 1215 Ecumenical XII (against the Albigensians, Joachim, Waldensians etc. The Trinity, Sacraments, Canonical Mission, etc.1 Chap. r. The Catholic Faith [Definition directed against the Albigensians and other heretics]
Firmly we believe and we confess simply that the true God is one alone, eternal, immense, and unchangeable, incomprehensible, omni-
Lateran Council IV, 1215 potent and ineffable, Father and Son and Holy Spirit: indeed three Persons but one essence, substance, or nature entirely simple. The Father from no one, the Son from the Father only, and the Holy Spirit equally from both; without beginning, always, and without end; the Father generating, the Son being born, and the Holy Spirit proceeding; con- substantial and coequal and omnipotent and coeternal; one beginning of all, creator of all visible and invisible things, of the spiritual and of the corporal; who by His own omnipotent power at once from the beginning of time created each creature from nothing, spiritual, and corporal, namely, angelic and mundane, and finally the human, con- stituted as it were, alike of the spirit and the body. For the devil and other demons were created by God good in nature, but they themselves through themselves have become wicked. But man sinned at the sug- gestion of the devil. This Holy Trinity according to common essence undivided, and according to personal properties distinct, granted the doctrine of salvation to the human race, first through Moses and the holy prophets and his other servants according to the most methodical disposition of the time. And finally the only begotten Son of God, Jesus Christ, incarnate by 429 the whole Trinity in common, conceived of Mary ever Virgin with the Holy Spirit cooperating, made true man, formed of a rational soul and human Resh, one Person in two natures, clearly pointed out the way of life. And although He according to divinity is immortal and impassible, the very same according to humanity was made passible and mortal, who, for the salvation of the human race, having suffered on the wood of the Cross and died, descended into hell, arose from the dead and ascended into heaven. But He descended in soul, and He arose in the Resh, and He ascended equally in both, to come at the end of time, to judge the living and the dead, and to render to each according to his works, to the wicked as well as to the elect, all of whom will rise with their bodies which they now bear, that they may receive according to their works, whether these works have been good or evil, the latter everlasting punishment with the devil, and the former everlasting glory with Christ. One indeed is the universal Church of the faithful, outside which no 430 one at all is saved, 1 in which the priest himself is the sacrifice, Jesus Christ, whose body and blood are truly contained in the sacrament of the altar under the species of bread and wine; the bread (changed) into His body by the divine power of transubstantiation, and the wine into the blood, so that to accomplish the mystery of unity we ourselves receive from His (nature) what He Himself received from ours. And surely no 1 St. Cyprian "There is no salvation outside the Church," Ep. 73, To Iubaianus, n. 21 [ML 3, I123 BJ.
Lateran Council IV, 1215 one can accomplish this sacrament except a priest who has been rightly ordained according to the keys of the Church which Jesus Christ Himself conceded to the Apostles and to their successors. But the sacrament of baptism ( which at the invocation of God and the indivisible Trinity, namely, of the Father and of the Son and of the Holy Spirit, is solemnized in water) rightly conferred by anyone in the form of the Church is useful unto salvation for little ones and for adults. And if, after the reception of baptism, anyone shall have lapsed into sin, through true penance he can always be restored. Moreover, not only virgins and the continent but also married persons pleasing to God through right faith and good work merit to arrive at a blessed eternity.
Chap. 2. The Error of Abbot foachim 1 We condemn, therefore, and we disapprove of the treatise or tract which Abbot Joachim published against Master Peter Lombard on the unity or essence of the Trinity, calling him heretical and senseless be- cause in his Sentences he said: "Since it is a most excellent reality-the Father, and the Son, and the Holy Spirit, and it is not generating, nor generated, nor proceeding." 2 Thus he (Joachim) declares that Peter Lombard implies not so much a Trinity as a quaternity in God, namely the three Persons and that common essence as a fourth, openly protesting that there is no matter which is the Father and the Son and the Holy Spirit; neither is there essence, nor substance, nor nature, although he concedes that the Father, and the Son, and the Holy Spirit are one essence, one substance, and one nature. But he says that unity of this kind is not true and proper, but is something collective and similar, as many men are called one people, and many faithful, one Church, ac- cording to the following: "Of the multitude believing there was one heart and one mind" [Acts 4:32]; and, "He who clings to God is one spirit with him" [I Cor. 6: 17]; likewise, "He who . . . plants and he who waters are one" [I Cor. y8]; and, "we are all one body in Christ" [Rom. 12:5]; again in the Book of Kings [Ruth]: "My people and your people are one" [Ruth 1:16]. Moreover, to add to this opinion of his he brings the following most powerful expression, that Christ spoke in the Gospel about the faithful: "I will, Father, that they are one in us as we are one, so that they may be perfected in unity" [John 17:22 f.]. For not, (as he says), are the faithful of Christ one, that is, a certain one matter which is common to all, but in this way are they one, that is, one Church be- cause of the unity of the Catholic faith; and finally one kingdom, because of the union of indissoluble love, as in the canonical letter of John the Apostle we read: "For there are three that give testimony in heaven, the
Lateran Council IV, 1215
Father, and the Son, and the Holy Spirit, and these three are one" [I John 5:7], and immediately is added: "And there are three who give testimony on earth, the Spirit, the water, and the blood, and these three are one" [ I John 5: 8 J, as is found in certain texts. We, however, with the approval of the sacred Council, believe and 432 confess with Peter Lombard that there exists a most excellent reality, incomprehensible indeed and ineffable, which truly is th~ Father, and the Son, and the Holy Spirit, at the same time three Persons, and anyone of the same individually; and so in God there is Trinity only, not a quaternity; because any one of the three Persons is that reality, namely, substance, essence or divine nature, which alone is the beginning of all things, beyond which nothing else can be found, and that reality is not generating, nor generated, nor proceeding, but it is the Father who generates, the Son who is generated, and the Holy Spirit who proceeds, so that distinctions are in Persons and unity in nature. There- fore, although "one is the Father, another the Son, and another the Holy Spirit, yet they are not different" 1 but what is the Father is the Son and the Holy Spirit entirely the same, so that according to the true and Catholic Faith they are believed to be consubstantial. For the Father from eternity by generating the Son gave His substance to Him according to which He Himself testifies: "That which the Father has given to me is greater than all things" [John 10:29]. But it cannot be said that He ( the Father) has given a part of His substance to Him ( the Son), and retained a part for Himself, since the substance of the Father is indivisible, namely, simple. But neither can it be said that the Father has transferred His substance to the Son in generating, as if He had given that to the Son which he did not retain for Himself; otherwise the substance would have ceased to exist. It is clear, therefore, that the Son in being born without any diminution received the substance of the Father, and thus the Father and the Son have the same substance, and so this same reality is the Father and the Son and also the Holy Spirit proceeding from both. But when Truth prays to the Father for His faithful saying: "I will that they may be one in us, as we also are one" [John r7=22]: this word "one" indeed is accepted for the faithful in such a way that a union of charity in grace is understood, for the divine Persons in such a way that a unity of identity in nature is considered, as elsewhere Truth says: "Be . . . perfect, as also your heavenly Father is perfect" [Matt. 5:48], as if He said more clearly, "Be perfect" in the perfection of grace "as your heavenly Father is perfect" in the perfection of grace, that is, each in his own manner, because between the Creator and the creature so great a likeness cannot be noted without the necessity of noting a greater dissimilarity between them. If anyone, therefore, shall 1 St. Gregory Nazianzenus, Ep. 1 ad Cledon [MG 37, 179].
Lateran Council IV, 1215 presume to defend or approve the opinion or doctrine of the above mentioned Joachim, let him be refuted as a heretic by all. Yet on this account we do not wish to detract from the monastery in Florence ( whose founder is Joachim himself), since both the institution there is regular and the observance salutary, especially since Joachim himself has ordered all his writings to be assigned to us, to be approved or even corrected by the judgment of the Apostolic See, dictating a letter which he signed with his own hand in which he firmly confesses that he holds that Faith which the Roman Church, which ( the Lord dis- posing) is the mother and master of all the faithful, holds. We reprove also and we condemn that very perverse dogma of the impious Almaricus, whose mind the father of lies has so blinded that his doctrine must be considered not so heretical as insane.
Chap. 3. The Heretics [Waldensian] 1 [The necessity of a canonical mission]
Because some indeed "under the pretext of piety, denying his power" ( according to what the Apostle says) [ II Tim. 3 :5], assume to themselves the authority of preaching, when the same Apostle says: "How . . . shall they preach, unless they are sent?" [Rom. 10:15], let all who, being prohibited or not sent, without having received authority from the Apostolic See, or from the Catholic bishop of the place, shall presume publicly or privately to usurp the duty of preaching 2 be marked by the bond of excommunication; and unless they recover their senses, the sooner the better, let them be punished with another fitting penalty.
Chap. 4. The Pride of the Greeks Against the Latins 3 Although we wish to cherish and honor the Greeks who in our days are returning to the obedience of the Apostolic See, by sustaining their customs and rites in as far as we are able with the Lord, yet we do not wish nor are we able to defer to them in these things which engender danger to souls and which detract from ecclesiastical honor. For when the church of the Greeks with certain accomplices and their protectors withdrew itself from the obedience of the Apostolic See, the Greeks began to detest the Latins so much that among other things which they im- piously committed to their dishonor, if at any time Latin priests cele- brated Mass on their altars, they themselves were unwilling to sacrifice on these (altars), before they washed them, as if defiled on account of this ( sacrifice by the Latin priests); these same Greeks presumed with
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indiscreet boldness to rebaptize those baptized by the Latins, and up to this time, as we have learned, certain ones do not fear to do this. There- fore, wishing to remove such scandal from the Church, on the recom- mendation of the Sacred Council, we strictly command that they do not presume such things in the future, conforming themselves as obedient sons to the holy Roman Church, their mother, so that there may be "one flock and one shepherd" rJ ohn IO: 16]. If anyone, however, shall presume any such thing, struck by the sword of excommunication, let him be deposed from every office and ecclesiastical favor.
Chap. 5. The Dignity of the Patriarchs 1 Renewing the ancient privilege of the patriarchal sees, with the ap- 436 proval of the sacred universal synod, we sanction that after the Roman Church, which by the ordering of the Lord before all others holds the first place of ordinary power as the mother and teacher of all the faithful of Christ, the (Church of) Constantinople holds the first, Alexandria the second, Antioch the third, and Jerusalem the fourth place.
Chap. 21. The Obligation of Making Confession and of its not being Revealed by the Priest, and the Oblzgatzon of Receiving the Sacrament at least in Paschal Time. 2 Let everyone of the faithful of both sexes, after he has arrived at the 437 years of discretion, alone faithfully confess all his sins at least once a year to his own priest, and let him strive to fulfill with all his power the penance enjoined upon him, receiving reverently the sacrament of the Eucharist at least in Paschal time, unless by chance on the advice of his own priest for some reasonable cause it shall be decided that he must abstain from the precept temporarily; otherwise both while living let him be barred from entrance to the church, and when dying let him be deprived of Christian burial. Therefore, let this salutary law be pub- lished frequently in the churches, lest anyone assume a pretext of excuse in the blindness of ignorance. Moreover if ar,yone from a just cause shall wish to confess his sins to another priest, let him first ask and obtain permission from his own priest, since otherwise that one (the other priest) cannot absolve or bind him. Let the priest, however, be discreet and cautious, so that skilled by practise "he may pour wine and oil" [Luke ro: 34] on the wounds of the wounded, diligently in- quiring into both the circumstances of the sinner and the sin, by which prudently he may understand what kind of advice he ought to give to him, and, using various experiments to save the sick, what kind of a remedy he ought to apply.
Moreover, let him constantly take care, lest by word or sign or any other way whatsoever he may at any time betray the sinner; but if he should need more prudent counsel, he should seek it cautiously without any mention of the person, since he who shall presume to reveal a sin entrusted to him in confession, we decree not only must be deposed from priestly office but must also be thrust into a strict monastery to do perpetual penance.
Chap. 41. The Continuation of Good Faith in Every Precept 1 Since "everything . . . which is not from faith is a sin" lRom. r4:23 ], by synodal judgment we define that no precept either canonical or civil without good faith has any value, since that which cannot be ob- served without mortal sin must in general be rejected by every constitu- tion and custom. Therefore, it is necessary that he who lay down a rule at no time be conscious of anything wrong.
Chap. 62. The Relics of the Saints 2 Since, because certain ones expose the relics of saints for sale and exhibit them at random, the Christian religion has often suffered de- traction; so that it may not suffer detraction in the future, we have ordered by the present decree that from now on ancient relics may by no means be exhibited or exposed for sale outside a case. Moreover let no one presume that newly found relics be venerated publicly, unless first they have been approved by the authority of the Roman Pontiff . . . .
The Matter of the Eucharist 3 [From the letter "Perniciosus valde" to Olaus, Archbishop of Upsala Dec. r 3, r 220]
An exceedingly pernicious abuse, as we have heard, has arisen in your area, namely, that in the sacrifice water is being used in greater measure than wine; when according to the reasonable custom of the general Church more of wine than of water should be used. And so to your brotherhood through the apostolic writings we order that in the future
you do not do this, and that you do not allow it to be done in your provmce.
The Necessity of Preserving Theological Terminology and Tradition 1 [From the letter "Ab Aegyptiis" to the theologians of Paris, July 7, 1228]
"Touched inwardly with sorrow of heart" [Gen. 6:6], "we are filled 442 with the bitterness of wormwood" [ cf. Lam. 3: r 5], because as it has been brought to our attention, certain ones among you, distended like a skin by the spirit of vanity, are working with profane novelty to pass beyond the boundaries which thy fathers have set [cf. Prov. 22:28], the under- standing of the heavenly page limited by the fixed boundaries of exposi- tions in the studies of the Holy Fathers by inclining toward the philosophi- cal doctrine of natural things, which it is not only rash but even profane to transgress; ( they are doing this) for a show of knowledge, not for any profit to their hearers; so that they seem to be not taught of God or speakers of God, but rather revealed as God. For, although they ought to explain theology according to the approved traditions of the saints and not with carnal weapons, "yet with (weapons) powerful for God to destroy every height exalting itself against the knowledge of God and to lead back into captivity every understanding unto the obedience of Christ" [cf. II Cor. ro:4 f.], they themselves "led away by various and strange doctrines" [ cf. Heb. r 3 :9] reduce the "head to the tail" [ cf. Deut. 28: r 3, 44 J and they force the queen to be servant to the handmaid, that is, by earthly documents attributing the heavenly, which is of grace, to nature. Indeed relying on the knowledge of natural things more than they ought, returning "to the weak and needy elements" of the world, which they served while they were "little" and "serving them again" [Gal. 4:9] as foolish in Christ they feed on "milk and not solid food" [Heb. 5:12 f.], and they seem by no means to have established "the heart in grace" [ cf. Heb. 13:9]; and so despoiled of their rewards "plun- dered and wounded by their natural possessions 2 they do not reduce to memory that (saying) of the Apostle which we believe they have already frequently read: "Avoiding the profane novelties of words, and the oppositions of knowledge falsely so called, which some seeking have 1 DCh I 59.-Bar(Th) ad 1228 n. 20 (20,555 bf.); Pth 8231; cf. DuPI. I, I 137 b. 2 Peter Lombard, Sent. r. 2. dist. 25 c. 7; cf. Luke ro: 30, according to St. Ambrose, In Luc. 1. 7, n. 73 [ML 15, 17, 18 BJ, St. Aug., Quaest. evang. r, 2, n. 19 (ML 35, 134 DJ, St. Boie, In Luc. lib. 3, c. ro [ML 92, 468 DJ.