Denzinger 100-199

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The Primacy and the Infallibility of the Roman Pontiff *
[From the epistle (29) "In requirendis" to the African bishops, Jan. 27, 417]

100 (1) In seeking the things of God . . . preserving the examples of ancient tradition . . . you have strengthened the vigor of your religion . . . with true reason, for you have confirmed that reference must be made to our judgment, realizing what is due the Apostolic See, since all of us placed in this position desire to follow the Apostle, from whom the episcopate itself and all the authority of this name have emerged. Following him we know how to condemn evils just as (well as how) to approve praiseworthy things. Take this as an example, guarding with your sacerdotal office the practices of the fathers you resolve that (they) must not be trampled upon, because they made their decisions not by human, but by divine judgment, so that they thought that nothing whatever, although it concerned separated and remote provinces, should be concluded, unless it first came to the attention of this See, so that what was a just proclamation might be confirmed by the total authority of this See, and from this source (just as all waters proceed from their natal fountain and through diverse regions of the whole world remain pure liquids of an uncorrupted source), the other churches might assume what [they ought] to teach, whom they ought to wash, those whom the water worthy of clean bodies would shun as though defiled with filth incapable of being cleansed.

100* For another rescript of Innocent I concerning the same matter, see Kch n. 720-726.

ST. ZOSIMUS 417-4I8
COUNCIL OF MILEUM II 416, APPROVED BY INNOCENT AND
COUNCIL OF CARTHAGE (XVI) 418, APPROVED BY ZOSIMUS
(against the Pelagians) *
Original Sin and Grace *

101 Can. 1. All the bishops established in the sacred synod of the Carthaginian Church have decided that whoever says that Adam, the first man, was made mortal, so that, whether he sinned or whether he did not sin, he would die in body, that is he would go out of the body not because of the merit of sin but by reason of the necessity of nature, * let him be anathema.

102 Can. 2. Likewise it has been decided that whoever says that infants fresh from their mothers' wombs ought not to be baptized, or says that they are indeed baptized unto the remission of sins, but that they draw nothing of the original sin from Adam, which is expiated in the bath of regeneration, whence it follows that in regard to them the form of baptism "unto the remission of sins" is understood as not true, but as false, let him be anathema. Since what the Apostle says: "Through one man sin entered into the world (and through sin death), and so passed into all men, in whom all have sinned" [cf. Rom. 5:12], must not to be understood otherwise than as the Catholic Church spread everywhere has always understood it. For on account of this rule of faith even infants, who in themselves thus far have not been able to commit any sin, are therefore truly baptized unto the remission of sins, so that that which they have contracted from generation may be cleansed in them by regeneration. *

103 Can. 3. Likewise it has been decided that whoever says that the grace of God, by which man is justified through Jesus Christ, our Lord, has power only for the remission of sins which have already been committed, and not also for help, that they be not committed, let him be anathema.

104 Can. 4. In like manner, whoever says that the same grace of God through Jesus Christ, our Lord, helps us not to sin only for this reason, that through it the understanding of the commands is revealed and opened to us, that we may know what we ought to strive after, what we ought to avoid, but that through this [the power] is not also given to us to love and to be able to do that which we know ought to be done, let him be anathema. For since the Apostle says: "Knowledge puffs up, but charity edifies" [1 Cor. 8:1], it is very impious for us to believe that for that which puffs up, we have the grace of Christ, and for that which edifies we have not, although each is a gift of God, both to know what we ought to do and to love in order that we may do it, so that while charity edifies, knowledge may not be able to puff us up. Moreover, just as it is written of God: "Who teaches man knowledge" [Ps. 93:10], so also it is written: "Charity is from God" [1 John 4:7].

105 Can. 5. It has likewise been decided that whoever says that the grace of justification is given to us for this reason: that what we are ordered to do through free will, we may be able to accomplish more easily through grace, just as if, even if grace were not given, we could nevertheless fulfill the divine commands without it, though not indeed easily, let him he anathema. For concerning the fruits of His commands the Lord spoke not when He said: "Without Me you can accomplish with greater difficulty," but when He said: "Without Me you can do nothing" [John 15:5].

106 Can. 6. It has likewise been decided that what St. John the Apostle says: If we say, that we have not sin, we deceive ourselves, and the truth is not in us [1 John 1:8], whoever thinks that this ought to be interpreted thus: that he asserts that this ought to be said on account of humility, namely, that we have sin, and not because it is truly so, let him be anathema. For the Apostle continues and adds: If however we confess our sins, he is faithful and just, who remits our sins and cleanses us from all Iniquity [1 John 1:9], wherein it is quite clear, that this is said not only humbly but truly. For the Apostle could have said: If we say: we have not sin, we extol ourselves, and humility is not in us. But when he says: We deceive ourselves, and the truth is not in us, he shows clearly that he who said he had not sin, spoke not the truth but a falsehood.

107 Can. 7. It has likewise been decided that whoever says that for this reason the saints say in the Lord's prayer: "Forgive us our debts" [Matt. 6:12], that they say this not for themselves, because that petition is not now necessary for them, but for others who are sinners among their people, and that on this account each one of the saints does not say: Forgive me my debts, but, Forgive us our debts;so that the just man is understood to seek this for others rather than for himself, let him be anathema. For the Apostle James was holy and just, when he said: "For in many things we all offend" [Jas. 3:2]. For why was "all" (omnes) added, unless that this meaning was proper and in the Psalm where one reads: Enter not into judgment with thy servant, because no (ne omnes) living person shall be justified in thy sight [Ps. 142:2]. And in the prayer of wisest Solomon: There is not a man who has not sinned [1 Kings 8:46]. And in the book of holy Job:In the hand of every( omnis) man he signs, so that every (omnis) man may know his infirmity [Job 37:7]. Hence also holy and just Daniel, when he spoke in the plural in his prayer: "We have sinned, we have done evil" [Dan. 9:5,15], and the rest which he there truly and humbly confesses, lest it should be thought, as certain ones do think, that he said this not about his own sins, but rather about the sins of his people, declared afterwards: "When. . .I prayed and confessed my sins and the sins of my people" [Dan. 9:20] to the Lord my God; he did not wish to say "our sins," but he said the sins of his people and his own sins, since as a prophet he foresaw there would be those who would thus misunderstand.

108 Can. 8. it has likewise been decided that whoever wishes that the words themselves of the Lord's prayer, where we say:"Forgive us our debts" [Matt. 6:12] be said by the saints so as to be spoken humbly, not truthfully, let him be anathema. For who would tolerate one praying and lying, not to men, but to the Lord himself, who says with his lips that he wishes to be forgiven, and in his heart holds that he does not have debts to be forgiven?

The Primacy and the Infallibility of the Roman Pontiff 1
[From the epistle (12) "Quamvis Patrum traditio" to the African bishops, March 21, 418]

109 Although the tradition of the Fathers has attributed such great authority to the Apostolic See that no one would dare to disagree wholly with its judgment, and it has always preserved this judgment by canons and rules, and current ecclesiastical discipline up to this time by its laws pays the reverence which is due to the name of PETER, from whom it has itself descended . . . ; since therefore PETER the head is of such (Treat authority and he has confirmed the subsequent endeavors of all our ancestors, so that the Roman Church is fortified . . . by human as well as by divine laws, and it does not escape you that we rule its place and also hold power of the name itself, nevertheless you know, dearest brethren, and as priests you ought to know, although we have such great authority that no one can dare to retract from our decision, yet we have done nothing which we have not voluntarily referred to your notice by letters . . . not because we did not know what ought to be done, or would do anything which by going against the advantage of the Church, would be displeasing.

Original Sin*
[From the epistle "Tract(at)oria ad Orientales ecclesias, Aegypti diocesim, Constantinopolim, Thessalonicam, Hierosolymam," sent after March, 418]

109a The Lord [is] faithful in His words [Ps. 144:13] and His baptism holds the same plenitude in deed and words, that is in work, confession, and true remission of sins in every sex, age, and condition of the human race. For no one except him who is the servant of sin is made free, nor can he be said to be redeemed unless he has previously truly been a captive through sin, as it is written: "If the Son liberates you, you will be truly free [John 8:36]. For through Him we are reborn spiritually, through Him we are crucified to the world. By His death that bond of death introduced into all of us by Adam and transmitted to every soul, that bond contracted by propagation is broken, in which no one of our children is held not guilty until he is freed through baptism.

ST. BONIFACE I 418-422
The Primacy and Infallibility of the Roman Pontiff *
[From the epistle (13) "Retro maioribus tuis" to Rufus, Bishop of Thessaly, March 11, 422]

110 (2) . . . To the Synod [of Corinth]. . . . . we have directed such writings that all the brethren may know. . . . . that there must be no withdrawal from our judgment. For it has never been allowed that that be discussed again which has once been decided by the Apostolic See.

ST. CELESTINE I 422-432
Reconciliation in the Moment of Death *
[From the epistle (4) "Cuperemus quidem" to the bishops of the provinces of Vienne and Narbo, July 26, 428]

111 (2) We acknowledge that penance is being denied the dying and no assent is given to the ardent wishes of those who at the time of their death desire to come to the assistance of their souls with this remedy. We are horrified, I confess, that anyone is found of such great impiety, that he despairs of the love of God, as if He were not able at any time whatever to hasten to the aid of the one who runs to Him for help and to free from his burden a man endangered by the weight of sins, from which he longs to be liberated. For what else is this, I ask, than to add death to the dying and to kill his soul with one's own cruelty, that it may not be able to be absolved? Since God, most ready to succor, inviting to repentance, thus promised: In whatever day, He says, the sinner shall be converted, his sins shall not be imputed to him [cf. Eze. 33:16]. . . Since therefore the Lord is the examiner of the heart, penance must not be denied at any time to one who asks for (it) . . . .

COUNCIL OF EPHESUS 431
Ecumenical III (against the Nestorians)
The Incarnation *
[From the epistle II of St. Cyril of Alexandria to Nestorius, read and approved in action I]

111a For we do not say that the nature of the Word was changed and made flesh, nor yet that it was changed into the whole man (composed) of soul and body but rather (we say) that the Word, in an ineffable and inconceivable manner, having hypostatically united to Himself flesh animated by a rational soul, became Man and was called the Son of Man, not according to the will alone or by the assumption of a person alone, and that the different natures were brought together in a real union, but that out of both in one Christ and Son, not because the distinction of natures was destroyed by the union, but rather because the divine nature and the human nature formed one Lord and Christ and Son for us, through a marvelous and mystical concurrence in unity. . . . For it was no ordinary man who was first born of the Holy Virgin and upon whom the Word afterwards descended; but being united from the womb itself He is said to have undergone flesh birth, claiming as His own the birth of His own flesh. Thus [the holy Fathers] did not hesitate to speak of the holy Virgin as the Mother of God.

The Primacy of the Roman Pontiff *
[From the speech of Philip the Roman legate in action 111]

112 No one doubts, but rather it has been known to all generations, that the holy and most blessed Peter, chief and head of the Apostles, the pillar of the faith, the foundation stone of the Catholic church, received the keys of the kingdom from our Lord Jesus Christ the Savior and Redeemer of the human race, and that the power of binding and loosing sins was given to him, who up to this moment and always lives in his successors, and judges [see n. 1824].

The Anathemas of the Chapter of Cyril* (against Nestorius) *

113 Can. 1. If anyone does not confess that God is truly Emmanuel, and that on this account the Holy Virgin is the Mother of God (for according to the flesh she gave birth to the Word of God become flesh by birth), let him be anathema.

114 Can. 2. If anyone does not confess that the Word of God the Father was united to a body by hypostasis and that one is Christ with his own body, the same one evidently both God and man, let him be anathema.

115 Can. 3. If anyone in the one Christ divides the subsistences after the union, connecting them by a junction only according to worth, that is to say absolute sway or power, and not rather by a joining according to physical union, let him be anathema.

116 Can. 4. If anyone portions out to two persons, that is to say subsistences, the words in the Gospels and the apostolic writings, whether said about Christ by the saints, or by Him concerning Himself, and attributes some as it to a man specially understood beside the Word of God, others as befitting God alone, to the Word of God the Father, let him be anathema.

117 Can. 5. If anyone ventures to say that Christ is a man inspired by God, and not rather that He is truly God, as a Son by nature, as the Word was made flesh and has shared similarly with us in blood and flesh, let him be anathema.

118 Can. 6. If anyone ventures to say that God or the Lord is the Word of Christ from God the Father and does not rather confess the same as at once both God and man, since the Word was made flesh according to the Scriptures, let him be anathema.

119 Can. 7. If anyone says that Jesus as mail was assisted by the Word of God, and that the glory of the Only-begotten was applied as to another existing beside Him, let him be anathema.

120 Can. 8. If anyone ventures to say that the assumed man must be worshipped and glorified along with God the Word, and bears the same title with Him, as the one in the other, for the "(Greek text deleted)" always being added will force (one) to understand this, and does not rather honor Emmanuel with one worship and apply one glory to Him, according as the Word was made flesh, let him be anathema.

121 Can. 9. If anyone says that the one Lord Jesus Christ was glorified by the Spirit, as it were using through Him a power belonging to another, and that He received from Him the power to work against unclean spirits, and to perform miracles for men, and does not say rather that the Spirit through which He worked the miracles was His own; let him be anathema.

122 Can. 10. The Divine Scripture says that Christ was made a high priest and apostle of our confession [Heb. 3:1] and in the odor of fragrance offered himself to God and the Father for us [Eph. 5:2]. Therefore, if anyone says that the Word of God Himself was not made our High-priest and Apostle, when He was made flesh [John 1:14] and man in our likeness, but that as it were another besides Himself specifically a man (born) of a woman, or if anyone says that He offered the oblation for Himself and not rather for us alone, for He who knew not sin would not have needed oblations, let him be anathema.

123 Can. 11. If anyone does not confess that the flesh of the Lord is life giving and belongs personally to the Word of God, the Father, but that it is of someone else besides Him, but joined to Him according to worthiness, as having only the divine indwelling, and not rather as we said, is life-giving, since He was made the Word's own, and has power to give life to all things, let him be anathema.

124 Can. 12. If anyone does not confess that the Word of God suffered in the flesh, and tasted death in the flesh, and was made the firstborn from the dead [Col. 1:18] according to which as God He is both the life and the life-giver, let him be anathema.

Faith and the Tradition to be Guarded *

125 . . . The holy synod decided that no one is allowed to declare or at any rate to compose or devise a faith other than that defined by the holy fathers who with the Holy Spirit came together at Nicea. . . .

. . . If any should be discovered, whether bishops or priests, or lay persons, who believe or teach those things in the exposition conveyed by Charisius the priest concerning the Incarnation* of the Only-begotten Son of God, or at any rate the abominable and distorted dogmas of Nestorius . . . , let them be subject to the decision of this holy and ecumenical synod. . . .

Condemnation of the Pelagians*

126 Can. 1. Whether a metropolitan of the province after revolting against the holy and ecumenical synod . . . . heeded or will heed the (opinions) of Celestius, this person is in no wise able to accomplish anything against the bishops of the province, since thereafter he is debarred by the synod from all ecclesiastical communion and is rendered inefficacious. . . .

127 Can. 4. But if some of the clergy should rebel, and dare to hold the opinions of Nestorius or Celestius either in private or in public, it has been judged by the holy synod that they too are deposed.

The Authority of St. Augustine *
[From Ep. (21) "Apostolici Verba Praecepti" to the bishops of the Gauls, May 15 (?), 431]

128 Chapter 2. We have always held Augustine a man of holy memory because of his life and also of his services in our communion, nor has even report ever sullied him with unfavorable suspicion. We recall him as having once been a man of such great knowledge that even by my predecessors in the past he was always accounted among the best teachers. *

The Catalog or the Authoritative Statements of the Past Bishops of the Holy See* Concerning the Grace of God

129 Because some, who glory in the name of Catholic, linger in the condemned view of heretics whether through perverseness or through ignorance, and presume to oppose the very pious disputers, and, although they do not hesitate to anathematize Pelagius and also Caelestius, nevertheless contradict our teachers, as if they overstepped the necessary limit, and profess to follow and approve only those [doctrines] which the most sacred See of the Blessed Apostle PETER has sanctioned and taught against the enemies of the grace of God through the office of its leaders, it has become necessary to inquire diligently as to what the rulers of the Roman Church judged concerning the heresy which had arisen in their times, and in opposition to the most harmful [heretics] what the defenders of free will decreed should be thought with regard to the grace of God. Thus, too, we have added certain opinions of the African Councils, which the apostolic high-priests have assuredly made their own when they approved [them]. In order therefore that [those] who doubt in any [matter] may be the more fully instructed, we are making public the definitions of the Holy Fathers in a brief catalogue, in which, if anyone is not a little contentious, he will recognize that the organic union of all reasonings depends upon this concise [catalogue] of supporting authorities, and no reason for contradiction remains to him, if he believes and speaks with the Catholics.

130 Chapter 1. In the transgression of Adam all men lost their "natural power"* and innocence, and no one can rise from the depth of that ruin through free will, unless the grace of a merciful God raise him up, [according as] Pope INNOCENT of blessed memory proclaimed and said in his letter* to the Council of Carthage:* "For he, having once braved every consequence of free choice, while he used his goods too unadvisedly, fell and was overwhelmed in the depth of his transgression, and found no [way] by which he was able to rise from it; and beguiled forever by his own liberty he would have lain prostrate by the weight of this ruin, if the coming of Christ had not afterwards lifted him up by virtue of His grace, who through the purification of a new regeneration washed away in the bath of His baptism every past sin."

131 Chapter 2. For no one is good of himself, unless He gives [him] a participation of Himself, who alone is good.

In the same writings the opinion of the same pontiff bears witness to this, stating: * "Shall we after this judge anything to be right in the minds of those who think they owe to themselves the fact that they are good, and do not consider Him, Whose grace they obtain daily; who feel sure that they are able to secure [it] alone without Him?"

132 Chapter 3. No one even after having been restored by the grace of baptism is capable of overcoming the snares of the devil and subduing the concupiscenses of the flesh, unless he has received through the daily help of God the perseverance of the good way of life. The doctrine of the same high-priest confirms this in the same letter, declaring* : "For although He had redeemed man from his past sins, nevertheless knowing that he would be able to sin again, He saved many things for reparation to Himself, offering him daily remedies by which He might be able to correct him even after those (sins), and, if we do not struggle relying upon these [remedies] and trusting in them, we shall by no means be able to conquer human mistakes. For it is necessary that, as we are victorious with His aid, we shall again be defeated if He does not help us."

133 Chapter 4. The same teacher in the epistle to the council of Mileum * proclaims that no one uses his free will well, except through Christ, asserting: * "Note finally, O perverse doctrine of most distorted minds, that liberty itself so deceived the first man, that, while he used his bridle too indulgently, he fell into transgression by presumption. Nor would he have been able to be rescued from this, had not the coming of Christ the Lord reestablished for him the state of pristine liberty by the providence of regeneration."

134 Chapter 5. That all the zeal and all the works and merits of the saints ought to be referred to the glory and praise of God; because no one pleases Him with anything except with that which He Himself has given. To this view the regular authority of the Pope ZOSIMUS of blessed memory directs us, when, writing to the bishops of the whole world, he says:* "We, however, by the inspiration of God (for all good things must be assigned to their author, whence they derive their origin) have referred all things to the conscience of our brothers and co-bishops." However, the African bishops honored with such great praise this discourse radiating with the light of sincerest truth, that they wrote thus to the same man: "That statement indeed, which you made in the letter, that you caused to be sent to all the provinces, saying: 'We nevertheless by the inspiration of God, etc.,' we have accepted the words thus: that you, as it were moving swiftly with the drawn sword of truth have cut off those who extol the freedom of the human will in opposition to the help of God. For you have done nothing with free will except refer all things to the conscience of our lowliness. And yet you have faithfully and wisely seen that it was done by the inspiration of God, and you have spoken truly and confidently. Therefore assuredly, becausethe good will is provided beforehand by the Lord [Prov. 8:35: LXX], and that the good may accomplish something, He Himself touches the hearts of His sons with paternal inspirations. For all that are moved by the Spirit of God, they are the Sons of God [Rom. 8:14]; so that we do not think that our free will is lacking; and we do not doubt that in each and every good movement of the human will, His help is mote powerful."

135 Chapter 6. That God thus operates in the hearts of men and in the free will itself, so that a holy thought, a pious plan, and every motion of good will is from God, because we can do anything good through Him,without whom we ca n do nothing [John 15:5]. For to this profession the same teacher ZOSIMUS trained us, who, when he spoke * to the bishops of the whole world concerning the assistance of divine grace, said: "What time therefore occurs in which we do not need His help? Accordingly in all acts, situations, thoughts, and movements He ought to be implored as helper and protector. Indeed, it is arrogant for human nature to take anything to itself since the Apostle declares: Our struggle is not against flesh and blood, but against princes and powers of this atmosphere, against the spirits of wickedness in high places [Eph. 6:12]. And thus he Himself said again: Unhappy man (that) I (am),who will free me from the body of this death? The grace of God through Jesus Christ our Lord [Rom. 7:24]. And again:By the grace of God I am what I am, and His grace in me has not been void; but I have labored more than all those; yet not I, but the grace with me [1 Cor. 15:10]."

136 Chapter 7. Furthermore that which was determined in the decrees of the synod of Carthage,* we have embraced as the Apostolic See's own, namely, what was defined in the third chapter: "That whoever says that the grace of God, by which we are justified through Jesus Christ our Lord, has power only for the remission of sins which have already been committed, and not also for help, that they may not be committed, let him be anathema." [seen. 103].

137 And again in the fourth chapter: "That whoever says that the grace of God through Jesus Christ on this account alone helps us not to sin, that through it an understanding of the commands is revealed and opened to us, so that we know what we ought to strive after and what we ought to shun, but that through it [the power] is not also given to us to love and to be able to do that which we know ought to be done, let him be anathema. For since the Apostle says:Knowledge puffs up, but charity edifies [1 Cor. 8:1]; it is very impious, for us to believe, that for that which puffs up, we have the grace of Christ, and for that which edifies, we have not, although each is a gift of God, both to know what we ought to do, and to love in order that we may do it, so that since charity edifies, knowledge may not be able to puff up. Moreover just as it is written of God:Who teaches man knowledge [Ps. 93:10], so also it is written:Charity is from God [1 John 4:7];" [see n. 104].

138 Likewise in the fifth chapter: "That whoever says, that for this reason the grace of justification is given to us, that what we are ordered to do through free will we may be able to accomplish more easily through grace, just as if, even were grace not given, we could nevertheless fulfill the divine commands without it, though not indeed easily, let him be anathema. For of the fruits of his commands the Lord did not speak when He said: Without Me you can accomplish (them) with more difficulty, but when He said: Without Me you can do nothing [John 15:5]" [See n. 105].

139 Chapter 8.* But besides these hallowed ordinances of the most blessed and Apostolic See, in accordance with which the most pious Fathers, after casting aside the pride of pernicious novelty, have taught us to refer to Christ's grace both the beginnings of good will, and the advances in commendable devotions and the perseverance in these unto the end, let us be mindful also of the sacraments of priestly public prayer, which handed down by the Apostles are uniformly celebrated in the whole world and in every Catholic Church, in order that the law of supplication may support the law of believing.

For when the leaders of the holy nations perform the office of ambassador entrusted to them, they plead the cause of the human race before divine Clemency, and while the whole Church laments with them, they ask and pray that the faith may be granted to infidels; that idolaters may be delivered from the errors of their impiety; that the veil of their hearts may be removed and the light of truth be visible to the Jews; that heretics may come to their senses through a comprehension of the Catholic faith; that schismatics may receive the spirit of renewed charity; that the remedy of repentance may be bestowed upon the lapsed; that finally after the catechumens have been led to the sacraments of regeneration, the royal court of heavenly mercy may be opened to them. Moreover, the effect of these prayers shows that these are not sought from the Lord perfunctorily and uselessly, since indeed God deigns to attract from every kind of error very many whom, torn from the power of darkness, He transfers into the Kingdom of the Son of His love [Col. 1:13], and from vessels of wrath He makes vessels of mercy [Rom. 9:22 f.]. This is felt to be so completely a divine work that the action of the graces and the acknowledgment of praise on account of the illumination or correction of such [persons] should always be referred to God Who effects these things.

140 That also, which the holy Church uniformly does in the whole world with regard to those to be baptized, we do not observe with indifferent respect. Since whether children or youths come to the sacrament of regeneration, they do not approach the fountain of life, before the unclean spirit is driven away from them by the exorcisms and the breathings upon them of the priests; so that then it is truly manifest how the prince of this world is sent forth [John 12:31], and how the strong [man] is first bound [Matt. 12:29], and thereafter his vessels are plundered [Mark 3:27], having been transferred to the possession of the victor, Who leads captivity captive [Eph. 4:8] and gives gifts to man [Ps. 67:1].

141 Therefore, in accordance with the ecclesiastical rules and documents taken on divine authority, we are so strengthened by our Lord's aid that we confess openly that God [is] the author of all good dispositions of mind, and also of works, and of all zeal, and of all virtues by which from the beginning of faith we tend towards God; and we do not doubt that all the merits of man are preceded by His grace, through whom it is brought to pass, that we begin both to will and to do [Phil. 2:13] anything good. Assuredly free choice is not taken away by this aid and gift of God, but it is set at liberty, that light may come from darkness, right from wrong, health from sickness, and prudence from imprudence. For, so great is the goodness of God towards all men that He wishes the merits, which are His own gifts, to be ours, and in consideration of those which He has conferred, He intends to give eternal rewards.* For He acts in us that we may both will and do what He wishes, nor does He allow those gifts to be idle in us which He has given to be used and not to be neglected, that we also may be cooperators with the grace of God. And if we see that there is any listlessness in us as a result of our relaxation, let us carefully have recourse to Him, Who heals all our weaknesses and redeems our life from destruction [Ps. 102:3 f.], and to Whom we daily say: "Lead us not into temptation, but deliver us from evil" [Matt. 6:13].

142 Chapter 10. But although we do not dare to esteem lightly the deeper and more difficult parts of the questions which they have treated* in more detail who have resisted the heretics, yet we do not consider it necessary to add what their writings, according to the aforementioned regulation of the Apostolic See, have taught us, because we believe that it is quite enough to confess the grace of God, from whose work and honor nothing should be entirely taken away, so that we do not deem that to be at all Catholic which appears to be contrary to the views presented above.

ST. SIXTUS III 432-440
"Creed of the union" of the year 433, by which peace was restored between St. Cyril of Alexandria and the Antiochenes [St. Cyril, Ep. 39: MG 77, 176 D f. 7; see R n. 2060; approved by St. Sixtus III, App. n. 5002 ff. ]

ST. LEO I, THE GREAT 440-461
The Incarnation * (against Eutyches) *
[From the dogmatic epistle (28) "Lectis dilectionis tuae" to Flavian, Patriarch of Constantinople, June 13, 449]

(2) see R n. 2182.

143 (3) The uniqueness of each nature being preserved and combined in one person, humility was assumed by majesty, weakness by strength, mortality by eternity, and for the sake of paying the debt of our creation, an inviolable nature was joined to a passible nature; so that, because it was adapted to our relief, one and the same mediator of God and men, the man Jesus Christ [1 Tim. 2:5] both could die by reason of the one, and could not die on account of the other. Accordingly, in the whole and perfect nature of true man, true God was born, complete in His own, complete in ours. . . .

144 (4) Consequently, the Son of God entered into these lowly conditions of the world, after descending from His celestial throne, and though He did not withdraw from the glory of the Father, He was generated in a new order and in a new nativity. In a new order, because invisible in His own, He was made visible in ours; incomprehensible [in His own], He wished to be comprehended; permanent before times, He began to be in time; the Lord of the universe assumed the form of a slave, concealing the immensity of His majesty; the impassible God did not disdain to be a passible man and the immortal [did not disdain] to be subject to the laws of death. Moreover, He was generated in a new nativity, because inviolate virginity [that] did not know concupiscence furnished the material of His body. From the mother of the Lord, nature, not guilt, was assumed; and in the Lord Jesus Christ born from the womb of the Virgin, because His birth was miraculous, nature was not for that reason different from ours. For He Who is true God, is likewise true man, and there is no falsehood in this unity, as long as there are alternately the lowliness of man and the exaltedness of the Divinity. For, just as God is not changed by His compassion, so man is not destroyed by His dignity. For each nature does what is proper to it with the mutual participation of the other; the Word clearly effecting what belongs to the Word, and the flesh performing what belongs to the flesh. One of these gleams with miracles; the other sinks under injuries. And just as the Word does not withdraw from the equality of the paternal glory, so His body does not abandon the nature of our race [For more see R n. 2183 f. 2188].

144* Matrimony as a sacrament [Eph. 5:32] see R n. 2189;

The creation of the soul and original sin, see R n. 2181.

Secret Confession *
[From epistle "Magna indign." to all the bishops through Campania, etc., March 6, 459]

145 (2) 1 also decree that that presumption against the apostolic regulation, which I recently learned is being committed by some through unlawful usurpation, be banished by all means.

With regard to penance, what is demanded of the faithful, is clearly not that an acknowledgement of the nature of individual sins written in a little book be read publicly, since it suffices that the states of consciences be made known to the priests alone in secret confession. For although the fullness of faith seems to be laudable, which on account of the fear of God is not afraid to blush before men, nevertheless since the sins of all are not such that those who ask for penance do not dread to publish them, so objectionable a custom should be abolished. . . . For that confession is sufficient, which is first offered to God, then also to a priest, who serves as an intercessor for the transgressions of the penitents. For then, indeed, more will be able to be incited to penance, if the conscience of the one confessing is not exposed to the ears of the people.

The Sacrament of Penance*
[From epistle (108) "Solicitudinis quidem tuae" to Theodore, Bishop of Forum Julii, June 11, 452]

146 (2) The manifold mercy of God came to the assistance of fallen men in such a way that the hope of eternal life might be recovered not only by the grace of baptism, but also by the remedy of penance, that those who have violated the gifts of regeneration, condemning themselves by their own judgment, might attain to the remission of their sins; the help of divine goodness having been so ordered that the indulgence of God cannot be obtained except by the supplications of the priests. For"the Mediator of God and of men, the man Christ Jesus [1 Tim. 2:5] has entrusted this power to the leaders of the Church, that they might both grant the action of penance to those confessing, and admit the same [persons] cleansed by salutary satisfaction to the communion of the sacraments through the gate of reconciliation. . . .

147 (5) It is necessary that each and every Christian hold a trial of his own conscience, lest from day to day he defer being converted to God, and choose the difficulties of that time when neither the confession of the penitent nor the reconciliation of the priest can take place. But, as I have said, the need even of such should be served, so that neither the action of penance nor the grace of communion may be denied them, even if the function of speech has been lost, and they ask it through the signs of a sound sense. But if they are so oppressed by some violent illness, that what they asked a little while before, they are not able to signify in the presence of the priest, the testimonies of the faithful standing about ought to be advantageous to them, that they may gain simultaneously the benefit of both penance and reconciliation, the regulation of the canons of the Fathers, however, being observed regarding the persons of those who have sinned against God by deserting the faith.

COUNCIL OF CHALCEDON 451
Ecumenical IV (against the Monophysites)
Definition of the Two Natures of Christ*

148 Therefore, following the holy fathers, we all teach that with one accord we confess one and the same Son, our Lord Jesus Christ, the same perfect in human nature, truly God and the same with a rational soul and a body truly man, consubstantial with the Father according to divinity, and consubstantial with us according to human nature, like unto us in all things except sin, [cf. Heb. 4:15]; indeed born of the Father before the ages according to divine nature, but in the last days the same born of the virgin Mary, Mother of God according to human nature; for us and for our deliverance, one and the same Christ only begotten Son, our Lord, acknowledged in two natures,' without mingling, without change, indivisibly, undividedly, the distinction of the natures nowhere removed on account of the union but rather the peculiarity of each nature being kept, and uniting in one person and substance, not divided or separated into two persons, but one and the same Son only begotten God Word, Lord Jesus Christ, just as from the beginning the prophets taught about Him and the Lord Jesus Himself taught us, and the creed of our fathers has handed down to us.

Therefore, since these have been arranged by us with all possible care and diligence, the holy and ecumenical synod has declared that no one is allowed to profess or in any case to write up or to compose or to devise or to teach others a different faith.

148 [Version of Rusticus] Therefore, following the holy Fathers, we all teach that with one accord we confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and the same perfect in human nature, true God and true man, the same with a rational soul and a body, consubstantial with the Father according to divine nature, consubstantial with us according to the human nature, like unto us in all things except sin [cf. Heb. 4:15]: indeed born of the Father before the ages according to divinity, but in the latest days the same born of the virgin Mary, Mother of God according to the humanity; for us and for our salvation, one and the same Christ, only begotten Son, our Lord, acknowledged in two natures * without mingling, without change, indivisibly, undividedly, the distinction of the natures nowhere removed on account of the union, but rather the uniqueness of each nature being kept and uniting in one person and one substance, not divided or separated into two persons, but one and the same Son only begotten God Word, Lord Jesus Christ, just as from the beginning the prophets taught about Him and the Lord Jesus Christ Himself taught us, and as the creed of the Fathers has handed down to us [see n. 54 ,86].

Therefore, since these having been arranged by us with all possible care and diligence, the sacred and universal Synod has declared that no one is allowed to profess or to write up or to compose or to devise or to teach others a different faith.

The Primacy of the Roman Pontiff *
[From the epistles of the Synod "Repletum est gaudio" to Leo the Pope, at the beginning of November, 451]

149 For if where two or three are gathered together in His name, there He says He is in the midst of them, how great an intimacy did He show with regard to the five hundred and twenty consecrated men, who preferred to both native land and to labor the knowledge of confession for Him. Over these you ruled as a head over the members, among those holding office, displaying your good will.

149 [The more ancient version.] For if where two or three are gathered together in His name, there He says He is in the midst of them [cf. Matt. 18:20], how great an intimacy will He show in regard to the five hundred and twenty priests, who have preferred to both native land and to labor the knowledge of confession for Him. Over these you ruled as a head over the members, among those holding office, displaying your good will.

The words of St. LEO himself regarding the primacy of the Roman Pontiff, see Kch n. 891-901

The Ordination of the Clergy *
[From "Ancient Statutes of the Church," or "Ancient Statutes of the East"]

150 Can. 2 (90). When a bishop is ordained, let two bishops place (expose) and hold the book of the Gospels above his head, and while one pours forth the benediction upon him, let all the remaining bishops, who are present, touch his head with their hands.

151 Can 3 (91). When a priest is ordained, while the bishop is blessing [him] and holding his hands over his head, let all the priests also, who are present, hold their hands close to the hands of the bishop above his head.

152 Can. 4 (92). When a deacon is ordained, let the bishop alone, who blesses him, place his hands above his head, because he is consecrated not for the priesthood, but for the ministry.

153 Can. 5 (93). When a subdeacon is ordained, because he does not receive the imposition of hands, let him receive the empty paten from the band of the bishop, and the empty chalice. But from the hand of the archdeacon let him receive the cruet with the water and the maniple, and the towel.

154 Can. 6 (94). When an acolyte is ordained, let him indeed be taught by the bishop how he ought to conduct himself in his office; let him receive from the archdeacon the candlestick with the wax tapers, so that he may know that he is about to be given the right to kindle the lights of the church. Let him also receive the empty cruet for carrying the wine at the Eucharist of the blood of Christ.

155 Can. 7 (95). When the exorcist is ordained, let him receive from the hand of the bishop the little book in which the exorcisms are written, while the bishop says to him: Receive and commit to memory, and have the power of imposing the hand upon one possessed of the devil, whether [he be] baptized or a catechumen.

156 Can. 8 (96). When a lector is ordained, let the bishop speak a word concerning him to the people, pointing out his faith, his life, and his ability. After this, while the people look on, let him hand him the book, from which he is about to read, saying to him: Receive and be the reporter of the word of God; if you fulfill the office faithfully and usefully, you will have a part with those who have administered the word of God.

157 Can. 9 (97). When a porter is ordained, after he has been instructed by the archdeacon as to how he ought to live in the house of God, at the suggestion of the archdeacon let the bishop hand him the keys of the church from the altar, saying: "So act as if you were about to give God the reason for these things which are opened with those keys."

158 Can. 10 (98). The psalmist, that is the cantor, can receive his office of singing without the knowledge of the bishop, by the sole order of the presbyter, the presbyter saying to him: "See that what you sing with your heart, and what you believe with your heart, you confirm with your deeds."

[ There follow the regulations for consecrating virgins, Widows: can. 101 on matrimony, see Kch n. 952]

ST. HILARIUS 461-468

ST. SIMPLICIUS 468-483
The Necessity of Guarding the Faith Which Has Been Handed Down *
[From the epistle "Quantum presbyterorum" to Acacius, Bishop of Constantinople, January 9, 476]

159 (2) Because, according to the extant doctrine of our predecessors of sacred memory, against which it is wrong to argue, whoever seems to understand rightly, does not desire to be taught by new assertions, but all [matters] in which either he who has been deceived by heretics can be instructed, or he who is about to be planted in the vineyard of the Lord can be trained, are clear and perfect; after imploring trust in your most merciful leader, have the request for calling a synod refused. (3) I urge (therefore), dearest brother, that by every means resistance be offered to the efforts of the perverse to call a synod, which has not always been enjoined in other cases, unless something new arose in distorted minds or something ambiguous in a pronouncement so that, if there were any obscurity, the authority of sacerdotal deliberation might illumine those who were treating the ambiguous pronouncement in common, just as first the impiety of Arius and then that of Nestorius, lastly that of Dioscorus and also of Eutyches caused this to be done. And --may the mercy of Christ our God (and) Savior avert this--it must be made known, abominable [as it is], that [the purpose is] to restore [to their former positions] in opposition to the opinions of the priests of the Lord of the whole world and of the principal rulers of both [scil., worlds] those who have been condemned. . . .

The Unchangeableness of Christian Doctrine *
[From the epistle "Cuperem quidem" to Basiliscus Augustus January 10, 476]

160 Those genuine and clear [truths] which flow from the very pure fountains of the Scriptures cannot be disturbed by any arguments of misty subtlety. For this same norm of apostolic doctrine endures in the successors of him upon whom the Lord imposed the care of the whole sheepfold [John 21:15 ff.], whom [He promised] He would not fail even to the end of the world [Matt. 28:20], against whom He promised that the gates of hell would never prevail, by whose judgment He testified that what was bound on earth could not be loosed in heaven [Matt. 16:18 ff.]. (6). . . Let whoever, as the Apostle proclaimed, attempts to disseminate something other, than what we have received, be anathema[ Gal. 1:8 f.]. Let no approach to your ears be thrown open to the pernicious plans of undermining, let no pledge of revising any of the old definitions be granted, because, as it must be repeated very often, what has deserved to be cut away with the sharp edge of the evangelical pruninghook by apostolic hands with the approval of the universal Church, cannot acquire the strength for a rebirth nor is it able to return to the fruitful shoot of the master's vine, because it is evident that it has been destined to eternal fire. Thus, finally, the machinations of all heresies laid down by decrees of the Church are never allowed to renew the struggles of their crushed attack.

COUNCIL OF ARLES 475 (?)
[From the letter of submission of Lucidus, the priest] *
Grace and Predestination

160a Your public reproof is public salvation, and your opinion is medicine. From this I also draw the highest remedy, that by blaming past errors I excuse [them], and by healing confession I wash myself. just so in consequence of the recent statutes of the Council about to be published, I condemn with you that view which states that the work of human obedience does not have to be united with divine grace; which says that after the fall of the first man the free choice of the will was totally destroyed; which states that Christ our Lord and Savior did not incur death for the salvation of all; which states that the foreknowledge of God violently impels man to death, or that they who perish, perish by the will of God; which affirms that whoever sins after baptism which has been legitimately received dies in Adam; which states that some have been condemned to death, others have been predestined to life; which states that from Adam even to Christ none of the nations has been saved unto the coming of Christ through the first grace of God, that is, by the law of nature, and that they lost free will in the first parent; which states that the patriarchs and prophets or every one of the highest saints, even before the times of the redemption, entered into paradise. All these I condemn as impious and replete with sacrileges.

But I declare that the grace of God is such that I always unite the striving and efforts of man with grace, and I proclaim that the liberty of the human will was not destroyed but enfeebled and weakened, and that he who is saved, was tried; and he who perished, could have been saved.

160b Also that Christ, God and Redeemer, as far as it pertained to the riches of His goodness, offered the price of death for all, and because He, Who is the Savior of all, especially of the faithful, does not wish anyone to perish, rich unto all who call upon Him [Rom. 10:12] . . . . Now by the authority of the sacred witnesses, which are found in (Treat profusion through the extent of the Divine Scriptures, in accordance with the doctrine of our elders made clear by reason, I freely confess that Christ came also for the lost, because they perished although He did not will [it]. For it is not right that the riches of His boundless goodness and His divine benefits be confined to those only who seem to have been saved. For if we say that Christ extended assistance only to those who have been redeemed, we shall seem to absolve the unredeemed, who, it is established, had to be punished for having despised redemption. I declare further that by reason and through the regular succession of the centuries some have been saved by the law of grace, others by the law of Moses, others by the law of nature, which God has written in the hearts of all, in the expectation of the coming of Christ; nevertheless from the beginning of the world, they were not set free from the original slavery except by the intercession of the sacred blood. I acknowledge, too, that the eternal fires and the infernal flames have been prepared in advance for capital deeds, because divine judgment, which they deservedly incur, who have not believed these I truths] with their whole heart, justly follows those who persist in human sins. Pray for me, holy lords and apostolic fathers.

I, Lucius the priest, have signed this my letter with my own hand, and I affirm the things which are asserted in it, and I condemn what has been condemned.

FELIX II (III) 483-492

ST. GELASIUS I 492-496
Errors Once Condemned, not to be Discussed Again *
[From the epistle "Licet inter varias" to Honorius, Bishop of Dalmatia, July 28, 493 (?)]

161 (1) [For] it has been reported to us, that in the regions of the Dalmatians certain men had disseminated the recurring tares of the Pelagian pest, and that their blasphemy prevails there to such a degree that they are deceiving all the simple by the insinuation of their deadly madness. . . . [But] since the Lord is superior, the pure truth of Catholic faith drawn front the concordant opinions of all the Fathers remains present. . . . (2) . . . What pray permits us to abrogate what has been condemned by the venerable Fathers, and to reconsider the impious dogmas that have been demolished by them? Why is it, therefore, that we take such great precautions lest any dangerous heresy, once driven out, strive anew to come [up] for examination, if we argue that what has been known, discussed, and refuted of old by our elders ought to be restored? Are we not ourselves offering, which God forbid, to all the enemies of the truth an example of rising again against ourselves, which the Church will never permit? Where is it that it is written: Do not go beyond the limits of your fathers [Prov. 22:28], and: Ask your fathers and they will tell you, and your elders will declare unto you [Deut. 32:7]? Why, accordingly, do we aim beyond the definitions of our elders, or why do they not suffice for us? If in our ignorance we desire to learn something, how every single thing to be avoided has been prescribed by the orthodox fathers and elders, or everything to be adapted to Catholic truth has been decreed, why are they not approved by these? Or are we wiser than they, or shall we be able to stand constant with firm stability, if we should undermine those [dogmas] which have been established by them? . . . .

161* The Authority and the Priesthood, and the Primacy of the Roman Pontiff. See Kch n. 959

The Canon of Sacred Scripture *
[From the epistle 42, or decretal "de recipiendis et non recipiendis libris," in the year 495]

162 An enumeration of the canonical books similar to that, which we have placed under DAMASUS [n. 84] is accustomed in certain codices to be set before the special Decree of GELASIUS. Nevertheless among others it is no longer read in this place. Of John the Apostle one epistle, of the other John the priest two epistles, but, of the Apostle John three epistles [cf. n. 84,92, 96].

Then follows:
The Primacy of the Roman Pontiff and the Patriarchal Sees *
[From the same epistle or "Decretal," in the year 495]

163 (1) After (all these) prophetic and evangelical and apostolic writings (which we have set forth above), on which the Catholic Church by the grace of God is founded, we have thought this (fact) also ought to be published, namely that, although the universal Catholic Church spread throughout the world has the one marriage of Christ, nevertheless the holy Roman Church has not been preferred to the other churches by reason of synodical decrees, but she has held the primacy by the evangelical voice of the Lord and Savior saying:Thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it, and I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth, it shall be bound also in heaven, and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven[ Matt. 16:18 f.]. There is added also the association of the most blessed Paul the Apostle, the vessel of election, who not at a different time, as the heretics say, but at the one time, on one and the same day, while contending for the prize together with Peter was crowned with a glorious death under Caesar Nero in the City of Rome; and equally have they consecrated the above-mentioned Church of Rome to Christ the Lord and have raised it above all other cities in the whole world by their presence and their venerable triumph.

Accordingly the see of PETER the Apostle of the Church of Rome is first,having neither spot, nor wrinkle, nor anything of this kind [Eph. 5:27]. But the second see at Alexandria was consecrated in the name of blessed PETER by Mark his disciple and evangelist . . . but the third in honor is considered the see of the most blessed Apostle PETER at Antioch. . . .

The Authority of the Councils and the Fathers *
[From the same epistle or "Decretal"]

164 (2) And although no one can lay a foundation other than that, which has been laid, which is Christ Jesus [cf. 1 Cor. 3:11], nevertheless for the purpose of instruction the holy, that is, the Roman Church, does not forbid these writings also, that is: the Sacred Synod of NICEA . . . EPHESUS . . . [and] CHALCEDON . . . to be received after those of the Old or New Testament, which we regularly accept.

165 (3) Likewise the works of blessed Caecilius Cyprian . . . [ and in the same waythe works of Gregory Nazianzen, Basil, Athanasius, John (Chrysostom)) Theophilus, Cyril of Alexandria, Hilary, Ambrose, Augustine, Jerome, (and) Prosper may be admitted ] .Also the epistle of blessed LEO the Pope to Flavian [dogmatic, see n. 143 f.] . ; if anyone argues concerning the text of this one even in regard to one iota, and does not receive it in all respects reverently, let him be anathema.

Likewise it decrees that the works and treatises of all the orthodox Fathers who in no [way] have deviated from the society of the holy Roman Church . . . ought to be read.

Likewise, too, the decretal epistles, which the most blessed Popes . . . have written, ought to be received with reverence.

Likewise the deeds of the holy martyrs . . . [which] with remarkable caution are not read in the holy Roman Church . . . because the names of those who wrote (them) are entirely unknown . . . lest an occasion of light mockery arise. We, however, with the aforementioned Church venerate with every devotion both all the martyrs and the glorious combats of those who are known to God rather than to men.

Likewise we acknowledge with all honor the lives of the Fathers, of Paul, of Anthony, of Hilary, and of all the hermits, which however the most blessed Jerome has described.

[Finally many other writings are enumerated and praised, with addition however:]

But . . . let the judgment of blessed Paul the Apostle lead the way: "Prove. . . all things, hold that which is good" [1 Thess. 5:21].

Other things which have been written or published by heretics or schismatics, the Catholic and apostolic Roman Church in nowise receives. We believe that a few of these . . . ought to be appended.

The Apocrypha "which are not accepted"*
[From the same epistle or "Decretal"]

166 (4) [ After the long series of apocrypha has been presented, the Decree of Gelasius is thus concluded: ] These and f writings] similar to these, which . . . all the heresiarchs and their disciples, or the schismatics have taught or written. . . . . . . we confess have not only been rejected, but also banished from the whole Roman Catholic and apostolic Church and with their authors and the followers of their authors have been condemned forever under the indissoluble bond of anathema.

The Remission of Sins*
[From the Tome of GELASIUS, "Ne forte," concerning the bond of the anathema, about the year 495]

167 (5) The Lord said that to those sinning against the Holy Spirit, it should not be forgiven either here or in the future world [Matt. 12:32]. But how many do we know that sin against the Holy Spirit, such as various heretics . . . who return to the Catholic faith, and here have received the pardon of their blasphemy, and have enjoyed the hope of gaining indulgence in the future? And not on this account is the judgment of the Lord not true, or will it be thought to be in any way weakened, since with respect to such men, if they continue to be thus, the judgment remains never to be relaxed at all; moreover, never because of such effects is it not imposed. just as consequently is also that of the blessed John the Apostle: There is a sin unto death: I do not say that prayer should be offered for this: and there is a sin not unto death: I do say that prayer should be offered for this [1 John 5:16, 17]. It is a sin unto death for those persisting in the same sin; it is not a sin unto death for those withdrawing from the same sin. For there is no sin for whose remission the Church does not pray, or which she cannot forgive those who desist from that same sin, or from which she cannot loose those who repent, since the power has been divinely given to her, to whom it was said:Whatsoever you shall forgive upon earth. . . [cf. John 20:23]; "whatsoever you shall loose upon earth, shall be loosed also in Heaven" [Matt. 18:18 ]. In whatsoever all are [included], howsoever great they may be, and of whatsoever kind they may be, although the judgment of them nevertheless remains true, by which he is denounced [as] never to be loosed who continues in the course of them, but not after he withdraws from this same [course].

The Two Natures of Christ *
[From the Tome of GELASIUS, "Necessarium," on the two natures in Christ, (492-) 496]

168 (3) Although, I say, in accordance with this confession this must piously be believed regarding the conception of our Lord, although it can in no wise be explained, the Eutychians assert that there is one nature, that is, the divine; and Nestorius none the less mentions a single [nature], namely, the human; if we must maintain two against the Eutychians, because they draw out one, it follows that we should without doubt proclaim also in opposition to Nestorius who declares one, that not one, but rather two existed as a unity from His beginning, properly adding the human, contrary to Eutyches, who attempts to defend one, that is, the divine only, in order to show that the two, upon which that remarkable mystery rests, endure there; in opposition to Nestorius indeed, who similarly says one, namely, the human, we nevertheless substitute the divine, so that in like manner we hold that two against his one with a true division have existed in the plenitude of this mystery from the primordial effects of His union, and we refute both who chatter in a different way of single[natures], not each of them in regard to one only, but both in respect to the abiding possession of two natures: to wit, the human and divine, united from His beginning without any confusion or defect.

(4) For although one and the same person is the Lord Jesus Christ, and the whole God man and the whole man God, and whatever there is of humanity, the God man makes his own, and whatever there is of God, the man God possesses, nevertheless, granted that this remains a mystery and cannot be explained in any degree, thus the whole man continues to be what God is, [as?] the whole God continues to be whatever man is . . . *

ST. ANASTASIUS II 496-498
The Ordinations of Schismatics *
[From the epistle (1) "Exordium Pontificatus mei" to Anastasius Augustus, 496]

169 (7) According to the most sacred custom of the Catholic Church, let the heart of your serenity acknowledge that no share in the injury from the name of Acacius should attach to any of these whom Acacius the schismatic bishop has baptized, or to any whom he has ordained priests or levites according to the canons, lest perchance the grace of the sacrament seem less powerful when conferred by an unjust [person]. . . . For if the rays of that visible sun are not stained by contact with any Pollution when they pass over the foulest places, much less is the virtue of him who made that visible [sun] fettered by any unworthiness in the minister.

(8) Therefore, then, this person has only injured himself by wickedly administering the good. For the inviolable sacrament, which was given through him, held the perfection of its virtue for others.

The Origin of Souls and Original Sin *
[From the epistle "Bonum atque iucundum" to the bishops of Gaul, August 23, 498]

170 (1) . . . Certain heretics in Gaul think that by a rational assertion they are persuaded of this, that just as the parents transmit bodies to the human race from material dregs, so also they bestow the vital principle of the living souls. . . . How (therefore) do they, contrary to God's will, with a very carnal mind think that the soul made to the image of God is diffused and insinuated by the mixture of human beings, when that very action by Him, who did this in the beginning, has not ceased even today, just as He Himself said: My Father works up to this time, and I work [cf. John 5:17]? Although likewise they ought to know what is written: "He who lives unto eternity, created all things at the same timely [Sir. 18:1]. If, then, previously according to the Scripture He placed order and reason by single species in every individual creature (potentially), which cannot be denied, and causally in the work pertaining to the creation of all things at the same time, after the consummation of which He rested on the seventh day, but now operates visibly in the work pertaining to the passage of time even up to the present, * let the sound doctrines then rest, namely, that He, who calls those, which are not, just as those that are [cf. Rom. 4:17], imparts souls.

(4) By the reasoning of which they think perhaps that they speak piously and well, in declaring that the souls are justly handed down by parents, since they are entangled with sins, they ought to be separated from them by this wise sundering, because nothing else can be transmitted by them than what has been brought to pass by their own evil presumption, that is, guilt and the punishment of sin, which their offspring have followed through the vine-branch * and clearly show so that men are born vicious and distorted. In this alone at any rate God is clearly seen to have no communion, (and) lest any fall into this necessary destruction, He has prevented it by an inborn terror of death and has given warning of it. Therefore, through the vine-branch what is transmitted by the parents evidently appears, and what God has operated from the beginning even to the end, and what He is operating is shown.

ST. SYMMACHUS 498-514

ST. HORMISDAS 514-523
The Infallibility of the Roman Pontiff *
["Libellus professionis fidei" added to the epistle "Inter ea quae" to the bishops of Spain, April 2, 517]

171 [Our] first safety is to guard the rule of the right faith and to deviate in no wise from the ordinances of the Fathers; because we cannot pass over the statement of our Lord Jesus Christ who said: "Thou art Peter and upon this rock I will build my church" . . . [Matt. 16:18]. These [words] which were spoken, are proved by the effects of the deeds, because in the Apostolic See the Catholic religion has always been preserved without stain. Desiring not to be separated from this hope and faith and following the ordinances of the Fathers, we anathematize all heresies, especially the heretic Nestorius, who at one time was bishop of the city of Constantinople, condemned in the Council of EPHESUS by the blessed CELESTINE, Pope of the City of Rome,* and by the venerable man Cyril, high priest of the City of Alexandria. Similarly anathematizing both Eutyches and Dioscorus of Alexandria condemned in the holy Synod of CHALCEDON [see n. 148] which we follow and embrace, which following the sacred Council of NICEA proclaimed the apostolic faith, we detest both Timothy the parricide, surnamed the Cat, and likewise his disciple and follower in all things, Peter of Alexandria. We condemn, too, and anathematize Acacius, formerly bishop of Constantinople, who was condemned by the Apostolic See, their confederate and follower, or those who remained in the society of their communion, because Acacius justly merited a sentence in condemnation like theirs in whose communion he mingled. No less do we condemn Peter of Antioch with his followers, and the followers of all mentioned above.

172 Moreover, we accept and approve all the letters of blessed LEO the Pope, which he wrote regarding the Christian religion, just as we said before, following the Apostolic See in all things, and extolling all its ordinances. And, therefore, I hope that I may merit to be in the one communion with you, which the Apostolic See proclaims, in which there is the whole and the true and the perfect solidity of the Christian religion, promising that in the future the names of those separated from the communion of the Catholic Church, that is, those not agreeing with the Apostolic See, shall not be read during the sacred mysteries. But if I shall attempt in any way to deviate from my profession, I confess that I am a confederate in my opinion with those whom I have condemned. However, I have with my own hand signed this profession of mine, and to you, HORMISDAS, the holy and venerable Pope of the City of Rome, I have directed it.

The Canon, Primacy, Councils, Apocrypha *
[From epistle 125 or "Decretal . . . on divine scriptures" in the year 520]

173 Besides those which are contained in the Decretal of Gelasius, [ n. 162] here, after the Synod of Ephesus "Constantinopolitana (1)" was also inserted: then was added: But even if any councils thus far have been instituted by the holy Fathers, we have decreed that after the authority of those four they must be both kept and received.

The Authority of St. Augustine
[From the epistle "Sicut rationi" to Possessor, August 13, 520]*

173a 5. Yet what the Roman, that is the Catholic, Church follows and preserves concerning free will and the grace of God can be abundantly recognized both in the various books of the blessed Augustine, and especially [in those] to Hilary and Prosper, but the prominent chapters are contained in the ecclesiastical archives and if these are lacking there and you believe them necessary, we establish [them], although he who diligently considers the words of the apostle, should know clearly what he ought to follow.

ST. JOHN 1 523-526
ST. FELIX III 526-530

COUNCIL OF ORANGE II 529 *
Confirmed by Boniface II (against the Semipelagians)
Original Sin, Grace, Predestination*

173b To us, according to the admonition and authority of the Apostolic See, it has seemed just and reasonable that we should set forth to be observed by all, and that we should sign with our own hands, a few chapters transmitted * to us by the Apostolic See, which were collected by the ancient fathers from the volumes of the Sacred Scripture especially in this cause, to teach those who think otherwise than they ought. . . .

174 [I. Original sin] Can. 1. If anyone says that by the offense of Adam's transgression not the whole man, that is according to body and soul, was changed for the worse [St. Augustine],* but believes that while the liberty of the soul endures without harm, the body only is exposed to corruption, he is deceived by the error of Pelagius and resists the Scripture which says: "The soul, that has sinned, shall die" [Ezech. 18:20]; and: "Do you not know that to whom you show yourselves servants to obey, you are the servants of him whom you obey?" [Rom. 6:16]; and: "Anyone is adjudged the slave of him by whom he is overcome" [2 Pet. 2:19].

175 Can. 2. If anyone asserts that Adam's transgression injured him alone and not his descendants, or declares that certainly death of the body only, which is the punishment of sin, but not sin also, which is the death of the soul, passed through one man into the whole human race, he will do an injustice to God, contradicting the Apostle who says: Through one man sin entered in the world, and through sin death, and thus death passed into all men, in whom all have sinned [Rom. 5:12; Cf. St. Augustine].*

176 [II Grace] Can. 3. If anyone says that the grace of God can be bestowed by human invocation, but that the grace itself does not bring it to pass that it be invoked by us, he contradicts Isaias the Prophet, or the Apostle who says the same thing: "I was found by those who were not seeking me: I appeared openly to those, who did not ask me" [Rom. 10:20; cf. Is. 65:1].

177 Can. 4. If anyone contends that in order that we may be cleansed from sin, God waits for our good will, but does not acknowledge that even the wish to be purged is produced in us through the infusion and operation of the Holy Spirit, he opposes the Holy Spirit Himself, Who says through Solomon: "Good will is prepared by the Lord" [Prov. 8:35: LXX], and the Apostle who beneficially says: "It is God, Who works in us both to will and to accomplish according to His good will" [Phil. 2:13].

178 Can. 5. If anyone says, that just as the increase [of faith] so also the beginning of faith and the very desire of credulity, by which we believe in Him who justifies the impious, and (by which) we arrive at the regeneration of holy baptism (is) not through the gift of grace, that is, through the inspiration of the Holy Spirit reforming our will from infidelity to faith, from impiety to piety, but is naturally in us, he is proved (to be) antagonistic to the doctrine of the Apostles, since blessed Paul says: "We trust, that he who begins a good work in us, will perfect it unto the day of Christ Jesus" [Phil. 1:6]; and the following: "It was given to you for Christ not only that you may believe in Him, but also, that you may suffer for Him" [Phil. 1:29]; and: "By grace you are made safe through faith, and this not of yourselves; for it is the gift of God" [Eph. 2:8]. For those who say that faith, by which we believe in God, is natural, declare that all those who are alien to the Church of Christ are in a measure faithful [cf. St. Augustine].*

179 Can. 6. If anyone asserts that without the grace of God mercy is divinely given to us when we believe, will, desire, try, labor, pray, watch, study, seek, ask, urge, but does not confess that through the infusion and the inspiration of the Holy Spirit in us, it is brought about that we believe, wish, or are able to do all these things as we ought, and does not join either to human humility or obedience the help of grace, nor agree that it is the gift of His grace that we are obedient and humble, opposes the Apostle who says: "What have you, that you have not received?" [1 Cor. 4:7]; and: "By the grace of God I am that, which I am" [1 Cor. 15:10 ; cf. St. Augustine and St. Prosper of Aquitaine]. *

180 Can. 7. If anyone affirms that without the illumination and the inspiration of the Holy Spirit,--Who gives to all sweetness in consenting to and believing in the truth,--through the strength of nature he can think anything good which pertains to the salvation of eternal life, as he should, or choose, or consent to salvation, that is to the evangelical proclamation, he is deceived by the heretical spirit, not understanding the voice of God speaking in the Gospel: "Without Me you can do nothing" [John 15:5]; and that of the Apostle: "Not that we are fit to think everything by ourselves as of ourselves, but our sufficiency is, from God" [2 Cor. 3:5; cf. St. Augustine].*

181 Can. 8. If anyone maintains that some by mercy, but others by free will, which it is evident has been vitiated in all who have been born of the transgression of the first man, are able to come to the grace of baptism, he is proved to be inconsistent with the true faith. For he asserts that the free will of all was not weakened by the sin of the first man, or assuredly was injured in such a way, that nevertheless certain ones have the power without revelation of God to be able by themselves to seek the mystery of eternal salvation. How contrary this is, the Lord Himself proves, who testifies that not some, but no one can come to Him, except whom the Father draws [John 6:44], and just as he says to PETER: "Blessed art thou, Simon Bar-Jona, because flesh and blood hath not revealed it to you, but My Father, Who is in Heaven" [Matt. 16:17]; and the Apostle: "No one can say Lord Jesus except in the Holy Spirit" [1 Cor. 12:3; cf. St. Prosper].*

182 Can. 9 . "The assistance of God. It is a divine gift, both when we think rightly and when we restrain our feet from falsity and injustice; for as often as we do good, God operates in us and with us, that we may work" [St. Prosper].*

183 Can. 10. The assistance of God. The assistance of God ought to be implored always even by those who have been reborn and have been healed, that they may arrive at a good end, or may be able to continue in good work [cf. St. Prosper]. *

184 Can. 11. "The obligation of vows. No one would rightly vow anything to God, unless he accepts from Him what he vows" [St. Prosper]* as it is written: "And what we have received from your hand, we give to you" [1 Chron. 29:14].

185 Can. 12. "God loves such as us. God loves us, such as we shall be by His gift, not such as we are by our own merit" [St. Prosper].*

186 Can. 13. The restoration of free will. Freedom of will weakened in the first man cannot be repaired except through the grace of baptism; cc once it has been lost, it cannot be restored except by Him by Whom it could be given. Thus Truth itself says: "If the Son liberates you, then you will be truly free" [John 8:36; St. Prosper].*

187 Can. 14. "No wretched person is freed from misery, however small, unless he is first reached by the mercy of God" [St. Prosper] * just as the Psalmist says: "Let Thy mercy, Lord, speedily anticipate us" [Ps. 78:8]; and also: "My God, His mercy will prevent me" [Ps. 58:11].

188 Can. 15. "From that which God fashioned, Adam was changed by his own iniquity, but for the worse. From that which injustice has effected, the faithful (man) is changed by the grace of God, but for the better. Therefore, the former change was (the result) of the first transgression, the latter according to the Psalmistis the change of the right hand of the Most High [Ps. 76:11]" [St. Prosper].*

189 Can. 16. "Let no one glory in that which he seems to possess, as if he did not receive (it), or think that he has received (it) for this reason, because the sign appeared from without, either that it might be read, or sounded that it might be heard. For thus says the Apostle: If justice (is) through the law, then Christ died for nothing [Gal. 2:21]: ascending on high he led captivity captive, he gave gifts to men [Eph. 4:8; cf. Ps. 67:19]. Whoever has, has from Him, but whoever denies that he has from Him, either does not truly possess, or that, which he possesses, is taken away from him [Matt. 25:29]" [St. Prosper].*

190 Can. 17. "Worldly desire creates the fortitude of the Gentiles, but the charity of God, which is diffused in our hearts,not by free will, which is from us, but by the Holy Spirit, which is given to us [Rom. 5:5] produces the fortitude of the Christians" [St. Prosper].*

191 Can. 18. "That grace is preceded by no merits. A reward is due to good works, if they are performed; but grace, which is not due, precedes, that they may be done" [St. Prosper].*

192 Can. 19. "That no one is saved except by God's mercy. Even if human nature remained in that integrity in which it was formed, it would in no way save itself without the help of its Creator; therefore, since without the grace of God it cannot guard the health which it received, how without the grace of God will it be able to recover what it has lost?" [St. Prosper]*

193 Can. 20."That without God man can do no good. God does many good things in man, which man does not do; indeed man can do no good that God does not expect that man do" [St. Prosper].*

194 Can. 21."Nature and grace.Just as the Apostle most truly says to those, who, wishing to be justified in the law, have fallen even from grace: if justice is from the law, then Christ died in vain [Gal. 2:21]; so it is most truly said to those who think that grace, which the faith of Christ commends and obtains, is nature: If justice is through nature, then Christ died in vain. For the law was already here, and it did not justify; nature, too, was already present, and it did not justify. Therefore, Christ did not die in vain, that the law also might be fulfilled through Him, Who said: I came not to destroy the law, but to fulfill (it) [Matt. 5:17], and in order that nature ruined by Adam, might be repaired by Him, who said: He came to seek and to save that which had been lost [Luke 19:10]" [St. Prosper].*

195 Can. 22. "Those things which are peculiar to men.No one has anything of his own except lying and sin. But if man has any truth and justice, it is from that fountain for which we ought to thirst in this desert, that bedewed by some drops of water from it, we may not falter on the way" [St. Prosper].*

196 Can. 23. "The good will of God and of man. Men do their own will, not God's, when they do what displeases God; but when they do what they wish, in order to serve the divine will, even though willingly they do what they do, nevertheless it is the will of Him by Whom what they will is both prepared and ordered" [St. Prosper]. *

197 Can. 24. "The branches of the vine. Thus there are branches in the vine,not that they may bestow anything upon the vine, but that they may receive from it the means by which they may live; so truly the vine is in the branches, that it may furnish vital nourishment to these, not take it from them. And by this it is an advantage to the disciples, not to Christ, that each have Christ abiding in him, and that each abide in Christ. For if the branch is cut off, another can sprout forth from the living root; but that which has been cut off, cannot live without the root [John 15:5 ff.]" [St. Prosper].*

198 Can. 25. "The love with which we love God.Truly to love God is a gift of God. He Himself has granted that He be loved, who though not loved loves. Although we were displeasing we were loved, so that there might be produced in us [something] by which we might please. For the Spirit Whom we love together with the Father and the Son pours forth the charity [of the Father and the Son] in our hearts [Rom. 5:5]" [St. Prosper]. *

199 And thus according to the statements of the Holy Scriptures written above, or the explanations of the ancient Fathers, God being propitious, we ought to proclaim and to believe that through the sin of the first man free will was so changed and so weakened that afterwards no one could either love God as he ought, or believe in God, or perform what is good on account of God, unless the grace of divine mercy reached him first. Therefore, we believe that in the [case of] the just Abel, and Noah and Abraham, and Isaac, and Jacob, and all the multitude of the ancient saints that illustrious faith which the Apostle Paul proclaims in their praise [Heb. 11], was conferred not by tile good of nature, which had been given before in [the case of] Adam, but through the grace of God. Even after the coming of the Lord we know and likewise believe that this grace was not held in the free will of all who desired to be baptized, but was bestowed by the bounty of Christ, according to what has already been said often, and Paul the Apostle declares: It has been given to you for Christ, not only, that you may believe in him, but also that you may suffer for him [Phil. 1:29]; and this: God, Who has begun a good work in you, will perfect it even to the day of our Lord [Phil. 1:6]; and this: By grace you are made safe through faith, and this not of yourselves: for it is the gift of God [Eph. 2:8]; and that which the Apostle says about himself: I have obtained mercy, that I may be faithful [1 Cor. 7:25; 1 Tim. 1:13]; he did not say: "because I was," but: "that I may be." And that: What have you, that you have not received? [1 Cor. 4:7]. And that: Every good gift, and every perfect gift is from above, coming down from the Father of lights [Jas. 1:17]. And that: No one has anything, except it has been given him from above [John 3:27]. Innumerable are the testimonies of the Sacred Scriptures which can be brought forward to prove grace, but they are passed over out of a desire for brevity; also because, in truth, more [proofs] will not profit those for whom a few do not suffice.

[III. Predestination] According to the Catholic faith we believe this also, that after grace has been received through baptism, all the baptized with the help and cooperation of Christ can and ought to fulfill what pertains to the salvation of the soul, if they will labor faithfully. We not only do not believe that some have been truly predestined to evil by divine power, but also with every execration we pronounce anathema upon those, if there are [any such], who wish to believe so great an evil. This, too, we profess and believe unto salvation, that in every good work we do not begin, and afterwards are helped by the mercy of God, but He Himself, with no preceding good services [on our part], previously inspires us with faith and love of Him, so that we may both faithfully seek the sacraments of baptism, and after baptism with His help be able to perform those [acts] which are pleasing to Him. So very clearly we should believe that the faith-so admirable-both of that famous thief, whom the Lord restored to his native land of paradise [Luke 23:43], and of Cornelius the centurion, to whom the angel of the Lord was sent [Acts 10:3], and of Zacheus, who deserved to receive the Lord Himself [Luke 19:6], was not from nature, but a gift of God's bounty.

Denzinger 1-99

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Most Ancient Forms of the Apostolic Creed

1 THE creed which is called Apostolic is composed essentially of (1) a Trinitarian part, three articles professing faith in three divine persons; (2) a Christological part which was added to the first section.

There are extant, however, certain formulae composed in the manner of creeds, but lacking the Christological part. These formulae seem to be more ancient than the Apostolic Creed. An achristological formula of this kind which seems to be the most ancient of all-exists in a work infected with Gnosticism written between the years 150 and 180, Testamentum in Galilaea D.N.I. Christi (or in an almost identical work Gesprache Jesu mit seinen Jungern nach der Auferstehung) where the short Creed (reads):

"[I believe] in the Father almighty,--and in Jesus Christ, our Savior; --and in the Holy Spirit, the Paraclete, in the holy Church, and in the remission of sins."

Another Christological formula, perhaps already used in the liturgy of Egypt probably in the third century, is shown by a papyrus discovered in Der-Balyzeh, written in the seventh or eighth century (cf. Dict. d'Archeol. chret. et de Lit. s.v. Canon, II, 2, 1882 ff.):

"I believe in God almighty;--and in His only-begotten Son, our Lord Jesus Christ;--and in the Holy Spirit and in the resurrection of the body the holy Catholic Church."

The More Ancient Western Form of the Apostolic Creed

[Called Roman (R)]

Sources

A. [The following] show at least elements of some Creed or a rule of faith or questions in common use at baptism:

ST. JUSTIN MARTYR, martyred 167.-Apology I and II; Dial. c. Tryph. [MG 6, 328 pp.]--A twofold form, western and eastern can be conjectured with some probability; therefore, a comparison will be made below [n. 8].

ST. IRENAEUS, died 202, bishop of Lyons.--Adv. haer. 1, 10, 1; 3, 4, 1 and 2; 16, 5 (which are the chief places) [MG 7, 549 A 855 B 924 B]. He shows (1, 10, 1) almost all the elements of the Roman creed as a faith which the Church received from the apostles and their disciples (1, 10, 1).- (Greek text deleted)C.3 and 6. [Karapat Ter-Mekerttschian und Erwand Ter-Minassiantz,Des hl. Irenaus Schrift zum Erweise der apostolischen Verkundigung (Texte und Untersuchungen, Harnack-Schmidt XXXI, I) Leipzig: 1907].

ST. HIPPOLYTUS, died 235, Roman presbyter. — Paradosis--He shows the baptismal creed by means of questions from "You believe in Jesus Christ . . ." [H. Elfers, Die Kirchenordnung Hippolyts von Rom, 1938, 321. E. Hauler, Didasc. apost. fragm., Veron. 1900, 110 f., L 10 f. R.-H. Connolly, The so called Egyptian Church Order and derived documents, 1916].

TERTULLIAN, died after 225 (probably in 240), perhaps a presbyter in Carthage.--De praescr. haer.13, De virg. vel. I; De carne Chr. 20; Adv. Prax.2 [ML2, 26B 88 B 785B 856B]. He says that the church at Carthage received the rule of faith from the church at Rome (De praescr. haer. 36) and that it was common to the apostolic churches; (l.c. 21) the form of the creed was somewhat fixed.

ORIGEN, died 254, presbyter at Alexandria.--De princip. I,praef. 4et 5[MG 11, 117 A]. He has a rule of faith similar to the creed.

CANONES HIPPOLYTI, of uncertain date (Some 200-235, others about 500) [Achelis, Diealtesten Quellen des oriental Kirchenrects I 38 (Texte und Untersuchungen, Gebhardt-Harnack VI) Leipzig: 1891].-They contain questions.

Text
[According to the Psalter of Rufinus (The Roman form)]

2 1. I believe in God, the Father almighty;

2. and in Christ Jesus, His only-begotten Son, our Lord,
3. Who was born of the Holy Spirit and the Virgin Mary,
4. a. was crucified by Pontius Pilate, and was buried;
b.
5. the third day He arose again from the dead;
6. a. He ascended into Heaven,
b. sits at the right hand of the Father,
7. whence He is coming to judge the living and the dead;
8. and in the Holy Spirit,
9. a. the holy [Church,]
b.
10. a.
b. the forgiveness of sins,
11. the resurrection of the body. Amen.

[According to the Psalter of Aethelstane]

1. I believe in God the Father almighty
2. and in Christ Jesus, His only begotten Son, our Lord
3. born of the Holy Spirit and Mary the virgin
4. a. was crucified by Pontius Pilate and was buried
b.
5. the third day He arose again from the dead
6. a. He ascended into heaven
b. sits at the right hand of the Father
7. whence He is coming to judge the living and the dead
8. and in the Holy Spirit
9. a. the holy [Church]
b.
10. a.
b. the forgiveness of sins
11. the resurrection of the body. Amen.
12.

B. [The following] show a fixed form of the Creed.

4 PSALTER OF AETHELSTANE (in Greek), in the third part, written in the ninth century (at the beginning perhaps) [H. sect. 18; L. 10; CspQ. III 5].The Creed is of uncertain date, very old,* was in liturgical use.

CODEX LAUDIANUS, (E. Actium, lat.) [H. sect. 20; CspQ. III 162].-The Creed is of uncertain date, written in the seventh century.*

CODEX SWAINSON (Latin) [Swainson, The Nicene and Apostles' Creeds,London: 1875, 161; H. sect. 23]--The Creed is of uncertain date, written in the eighth century.

MARCELLUS ANCYRANUS , fourth century, bishop of Angora in Galatia of Asia Minor--Epist. ad Iulium Papam written in the year 337* (In Epiphanius, Haer. 72) [MG 42, 385 D; H. sect. 17].

PRISCILLIAN, died 385,* lived at Avila in Spain.-Lib. ad Damasum tract. 11 [ed. Schepss (CSEL XVIII [1889] 34). Cf. also KAnt. 20 ff.; H. Sect. 53; L 13].

PHOEBADIUS, died after 392, bishop of Agen in Aquitania secunda [Guyenna]. - -De fide orthodoxa contra Arianosat the end [H. sect. 59; ML 20, 49 B. "Libellus fidei"]; the book is genuine* (some ascribe it to Gregorius Baeticus, died after 392, bishop of Illiberi [Elivira-Granada].

RUFINUS, died 410, presbyter of Aquileia--Expositio in Symbolum (other wise Commentarius in Symbolum apostolorum) [H. sect. 19; ML 21, 3.35 B]. --The form of the creed of both the Church at Rome and of the Church at Aquileia is gathered from this.

NICETAS OF ROMATIANA,* wrote 380*-420,* Romatiana [Remesiana] in Dacia.*--Explanatio Symboli habita ad competentes [H. sect. 40; ML 52, 865 D].

ST. AUGUSTINE, died 430, bishop of Hippo.--Chief sources: De Fide et Symbolo; serm. 212-214 in traditione Symboli; serm. 215 in redditione Symboli[ML 40, 181; 38, 1058, 1072; H sect. 47; L 13. Serni. 2I5 is genuine*; many believe with Caspari that the creed of Hippo is given in Serm. 215, and that the Creed of Milan is handed down in the rest].

ST. PETER CHRYSOLOGUS, died before 458, bishop of Ravenna.--Serm. 57-62 [H sect. 35; L. 12; ML 52, 357 A].

ST. MAXIMUS, middle of the fifth century, bishop of Turin,-- Hom. 83 de expositione Symboli [H. sect. 34; L. 13; ML 57, 433 A].

ST. FULGENTIUS OF RUSPE, died 533 (Ruspe in Africa) Liber 10. contra Fabianum Arianum [H. sect. 49; L 14; ML 65, 822].

ST. MARTIN, died 580, bishop of Braga [Braga in Spain, now Portugal]. De correctione rusticorum [H. sect. 54; ed. Caspari, Christiania 1883.-Cf. K I 153].

TRACTATUS SYMBOLI in a Missal and Sacramentarium for the use of a certain Florentine church furnishes a Florentine* Creed of the seventh * century; manuscript is of the twelfth century. [H. sect. 39; Csp ANQ 290].

ST. ILDEFONSE,* died 669, bishop of Toledo.-Liber de cognitione baptismi C. 35 [H. sect. 55; L 13 f.; ML 96, 127 B].

ETHERIUS, Eighth century bishop of Osmo and Beatus (Biaco), eighth century, presbyter of Astorga in Spain.-Etherii episcopi Uxamensis et Beati presbyteri adv. Elpiandum archiep. Toletanum libri duo,written in the year 785 [H. sect. 56 f.; L 13 f.; ML 96, 906 D].

LITURGIA MOZARABICA: Seventh century Liber Ordinum [ed. Ferotin, p. 185; H. sect. 58; L 14; ML 85, 395 A].

The More Recent Western Form of the Apostolic Creed
[The received western text called (T)]
Sources

FAUSTUS OF REI, died after 485, in Riez in France. Duae homiliae de Symbolo; Tractatus de Symbolo* [H. sect. 61, L 14; CspQ. II 200].

5 ST. CAESARIUS OF ARLES, died 543, Primate of Gaul [Arles].-Sermo 10 [G. Morin, S. Caesarii Arel. Sermones I, 1, Maretioli 1937, P. 51 ff.; ML 39, 2149]. The elements of the Creed are possessed, an exact formula cannot be worked out; seems to be the same as the two following:

SACRAMENTARIUM GALLICANUM [Mabillon, Museum Italicum I, Paris 1687, 312, H. sect. 66; L 15], 7/8th century, composed in Gaul,* (others, Missale Vesontiense [Besancon], Missale Bobbiense [Bobbio]); contains two formulae and a Creed in the manner of questions-(The first form is regarded).

MISSALE GALLICANUM VETUS, Of the beginning of the eighth century [Mabillon,De liturgia Gallicana III, Paris: 1685, 339. H. sect. 67; L 15].

ST. PIRMINIUS, born in Gallia merid.*; died 753, bishop of the Meld! (?), afterwards abbot of the monastery of Reichenau [Reichenau in Germany]. Words of the Abbot Pirminius on the individual canonical books scarapsus; written between 718 and 724.* [G. Jecker, Die Heimat des III. Pirmin, Munster: 1927, 34 ff.; the creed itself in the customary form IL lo and 28 a, in the form of questions IL 12. H. Sect. 92; ML 89, 1034 C].

CODEX AUGIENSIS CXCV, perhaps of the eighth century [CspQ III 512]. Creed written by a certain Irish monk (?).

ORDO VEL BREVIS EXPLANATIO DE CATECHIZANDIS RUDIBUS, c. a. 850 ad 950* [H sect. 71; CspANQ 282].

ORDO ROMANUS, ancient of the year 950 [H. Sect. 25; Hittorp, De divinis catholicae ecclesiae officiis, Cologne 1568].-Shows the usual form.

Text
[According to "the Roman Order"]

6 1 a. I believe in God the Father almighty
b. creator of Heaven and earth
2. and in Jesus Christ, His only son, our Lord
3. Who was conceived of the Holy Spirit, born of the Virgin Mary
4. a. suffered under Pontius Pilate, crucified, died, and was buried
b. descended into hell
5. on the third day He arose from the dead
6. a. He ascended to Heaven
b. sits at the right hand of God the Father Almighty
7. thence He shall come to judge the living and the dead
8. I believe in the Holy Spirit
9. a. the holy Catholic Church
b. the communion of saints
10. the remission of sins
11. the resurrection of the body
12. and life everlasting.

The Eastern Form of the Apostolic Creed
Sources

8 ST. JUSTIN MARTYR. See above [n. I] COPTIC APOSTOLIC CONSTITUTIONS (Constitutiones Apostolicae Copticae) or the Constitutions of the Egyptian Church in Funk, Didasc. et Const. Apost. II (1905) 97 ff., show the Apostolic Tradition (Paradosis) of Hippolytus (on which see above n. 2-3) in the Orient also changed as a creed. Therefore, it seems to be a witness also for the eastern form of the Apostolic Creed.

Text
[of Saint Cyril of Jerusalem]*

9 1. a. We believe in one God the Father Almighty
b. The Creator of Heaven and earth
c. and of all things visible and invisible
2. a. and in one Lord Jesus Christ the only begotten Son of God
b. Who was begotten of the Father
c. true God
d. before all ages
e. by Whom all things were made
3. a. (Who for our salvation)
b. was made flesh (of the Holy Spirit and Mary the virgin)
and was made man
4. a. was crucified (under Pontius Pilate) and was buried
b.
5. a. arose on the third day
b. (according to the Scriptures)
6. a. and ascended into Heaven
b. and sits at the right hand of the Father
7. a. and comes in glory to judge the living and the dead
b. of Whose kingdom there will be no end
8. a. and in one Holy Spirit the Paraclete
b.
c.
d.
e. Who spoke among the prophets
9*. and one holy [Catholic] church
10. a. and in one baptism of repentance
b. in the dismissal of sins
11. and in the resurrection of the flesh
12. and in life everlasting

12 EUSEBIUS , died about 340, bishop of Caesarea, Ep. ad suam dioec. [Socrates, Hist. eccl. I, 8, 38; MG 67, 69; H. sect. 123; L 18]. Eusebius offered his creed. to the Nicene council in 325, which used it to establish its own form.

ST. CYRIL, bishop of Jerusalem-Catecheses 6-18,held before 350 (351) [H sect. 124; L. 19; MG 33, 535 ff.]. He gives out a Creed used before 325; its text is construed otherwise by some [Macarius of Jerusalem, predecessorof St. Cyril, seems to have had the same creed, at least according to the: headings].

ST. EPIPHANIUS, died in 403, bishop of Salamis in Cyprus.-Ancoratus,written about the year 374; contains at the end two formulae, of which the shorter (Greek text deleted) is here considered; [cf. the longer, n. 13 LI ; the Creed is believed to be older than the Ancoratus [H. sect. 125; L 19 f.; ed. K. Holl. 1915, 148; MG 43, 232 C].

CONSTITUTIONES APOSTOLORUM VII 41, of the beginning* of the fifth century [otherwise, of middle of fourth century; it contains certainly more ancient materials (MG 1, 1041 C. Funk, Didascalia et Constitutiones Apostolorum I, Paderborn: 1905, 445)]. The Creed, as far as many parts are concerned, belongs to Lucian Martyr* (died 312); it shows a Syro-Palestinian* form.

THE CREED OF EPIPHANIUS*
Longer Form
(Exposition of Nicene Creed proposed to certain catechumens in the Orient)

13 We believe in one God, the Father almighty, the Creator of all things invisible and visible; and in one lord Jesus Christ, the Son of God, the only begotten born of God the Father, that is of the substance of the Father, God of God, light of light, true God of true God, begotten not made, consubstantial to the Father, by Whom all things were made, both those in Heaven and those on earth, both visible and invisible, Who for us men and for our salvation came down and became man, that is was completely born of holy Mary ever-virgin by the Holy Spirit, was made man, that is, assumed perfect human nature, soul and body and mind, and all whatever is man except sin, not from the seed of man nor by means of man, but having fashioned unto Himself a body into one holy unity; not as He lived in the prophets and talked and worked in them, but became man completely ("for the Word was made flesh," He did not submit to an alteration, nor did He change His own divine nature into human nature); He combined both the divine nature and the human into the only holy perfection of Himself; (for there is one Lord Jesus Christ, and not two; the same God, the same Lord, the same King); but the same suffered in the flesh and arose again and ascended into Heaven with the very body and sits in glory at the right hand of the Father, in that very body He is coming in glory to judge the living and the dead; of Whose kingdom there shall be no end:-and we believe in the Holy Spirit Who spoke in the law, and taught by the prophets, and descended to the Jordan, spoke by the Apostles, and lives in the saints; thus we believe in Him: that He is the Holy Spirit, the Spirit of God, the perfect Spirit, the Spirit Paraclete, uncreated, proceeding from the Father and receiving of the Son, in Whom we believe.

14 We believe in one catholic and apostolic Church, and in one baptism of repentance, and in the resurrection of the dead, and the just judgment of souls and bodies, and in the kingdom of Heaven, and in life eternal.

But those who say that there was a time when the Son or the Holy Spirit was not, that he was made from nothing or is of another substance or essence, alleging that the Son of God or the Holy Spirit was changed or altered, these the catholic and apostolic Church, your mother and our mother, anathematizes. We also anathematize those who do not confess the resurrection of the dead, and besides all the heresies which are not consistent with this true faith.

THE FORMULA CALLED THE "FAITH OF DAMASUS" *
[Of uncertain author and time; from Gaul about 500 (?)]

15 We believe in one God the Father almighty and in our one Lord Jesus Christ the Son of God and in (one) Holy Spirit God. Not three Gods, but Father and Son and Holy Spirit one God do we worship and confess: not one God in such a way as to be solitary, nor the same in such wise that He is Father to Himself and He Himself is Son to Himself; but the Father is He who begot, and the Son is He who is begotten; the Holy Spirit in truth is neither begotten nor unbegotten, neither created nor made, but proceeding from the Father and the Son, coeternal and coequal and the cooperator with the Father and the Son, because it is written: "By the Word of the Lord the heavens were established" (that is, by the Son of God), "and all the power of them by the Spirit of His mouth" [Ps. 32:6], and elsewhere: "Send forth Thy spirit and they shall be created and Thou shalt renew the face of the earth" [Ps. 103:30]. And therefore we confess one God in the name of the Father and of the Son and of the Holy Spirit, because God is the name of power, not of peculiarity. The proper name for the Father is Father, and the proper name for the Son is Son, and the proper name for the Holy Spirit is Holy Spirit. And in this Trinity we believe in one God, because what is of one nature and of one substance and of one power with the Father is from one Father. The Father begot the Son, not by will, nor by necessity, but by nature.

16 The Son in the fullness of time came down from the Father to save us and to fulfill the Scriptures, though He never ceased to be with the Father, and was conceived by the Holy Spirit and born of the Virgin Mary; He took a body, soul, and sense, that is, He assumed perfect human nature; nor did He lose, what He was, but He began to be, what He was not; in such a way, however, that He is perfect in His own nature and true in our nature.

For He Who was God, was born a man, and He Who was born a man, operates as God; and He Who operates as God, dies as a man; and He Who dies as a man, arises as God. He having conquered the power of death with that body, with which He was born, and suffered, and had died, arose on the third day, ascended to the Father, and sits at His right hand in glory, which He always has had and always has. We believe that cleansed in His death and in His blood we are to be raised up by Him on the last day in this body with which we now live; and we have hope that we shall obtain from Him either life eternal, the reward of good merit or the penalty of eternal punishment for sins. Read these words, keep them, subject your soul to this faith. From Christ the Lord you will receive both life and reward.

THE FORMULA CALLED "THE MERCIFUL TRINITY" *
[Of uncertain author and time; from Gaul about 500(?)]

17 The merciful Trinity is one divine Godhead. Consequently the Father and the Son and the Holy Spirit are one source, one substance, one virtue, and one power. We say that God the Father and God the Son and God the Holy Spirit are not three gods, but we very piously confess one God. For although we name three persons, we publicly declare with the catholic and apostolic voice that They are one substance. Therefore the Father and the Son and the Holy Spirit, these three are one [cf. 1 John 5:7]. Three, neither confused, nor separated, but both distinctly joined, and, though joined, distinct; united in substance, but differentiated in name, joined in nature, distinct in person, equal in divinity, entirely similar in majesty, united in trinity, sharers in splendor. They are one in such a way, that we do not doubt that They are also three; and They are three in such a way that we acknowledge that They cannot be disjoined from one another. Therefore there is no doubt, that an insult to one is an affront to all, because the praise of one pertains to the glory of all.

18 'For this is the principal point of our faith according to the Gospel and the apostolic doctrine, that our Lord Jesus Christ and the Son of God are not separated from the Father either in the acknowledgment of honor, or in the power of virtue, or in the divine nature of substance, or by an interval of time.'* And therefore if anyone says that the Son of God, Who just as He is truly God, so also is true man except in sin alone, did not possess something belonging to human nature or did not possess something belonging to the Godhead, he should be judged wicked and hostile to the Catholic and apostolic Church.

THE CREED OF THE COUNCIL OF TOLEDO OF THE YEAR 400 [AND 447]*
[Formula, "A little book like a Creed"]

The rule of the Catholic faith against all heresies [(Here) begin the rules ,of the Catholic faith against all heresies, and especially indeed against the Priscillianists, which the bishops of Tarraco, Carthage, Lusitania, and Baetica have composed and with a command of Pope Leo of the City transmitted to Balconius, bishop of Gallicia. .. .. .. ].

19 We believe in one true God, Father, and Son and Holy Spirit, maker of the visible and the invisible, by Whom were created all things in Heaven and on earth. This God alone and this Trinity alone is of divine name [divine substance]. The Father is not [Himself] the Son, but has the Son, Who is not the Father. The Son is not the Father, but the Son is of God by nature [is of the Father's nature]. The Spirit is also the Paraclete, Who is Himself neither the Father, nor the Son, but proceeds from the Father [proceeding from the Father and the Son]. Therefore the Father is unbegotten, the Son is begotten, the Paraclete is not begotten, but proceeding from the Father [and the Son]. The Father is He whose words were heard from the heavens: "This is My beloved Son, in Whom I am well pleased, hear ye Him." [Matt. 17:5; 2 Peter 1:17. Cf. Matt. 3:17]. The Son is He Who says: "I came forth from the Father, and am come into the world" [cf. John 16:28]. The Paraclete Himself [the Spirit] is He, concerning Whom the Son says: "Unless I go to the Father, the Paraclete will not come to you" [John 16:17 ]. This Trinity, though distinct in persons, is one substance [united], virtue, power, majesty [in virtue and in power and in majesty] indivisible, not different. [We believe] there is no divine nature except that [this], either of angel or of spirit or of any virtue, which is believed to be God.

20 Therefore this Son of God, God, born of the Father entirely before every beginning, has sanctified in the womb [the womb] of the Blessed Mary Virgin, and from her has assumed true man, human nature having been begotten without the [virile] seed of man; [of not more or not less than two natures, namely, of God and of flesh, meeting completely in one person], that is, [our] Lord Jesus Christ. Not [And not] an imaginary body or one constituted of form alone [ in place of this: or that it belong to some phantasm in Him]; but a firm [and true] one. And this man hungered and thirsted and grieved and wept and felt all the pains of a body [in place of this: suffered all the injuries of a body]. Finally He was crucified [by the Jews], died and was buried, [and] on the third day He arose again; afterwards He conversed with [His] disciples; the fortieth day [after the resurrection] He ascended to the heavens [Heaven ]. This Son of man is called [named] also the Son of God; but the Son of God, God, is not (likewise) called the Son of man [calls the Son of man (thus)].

We believe that there [will] assuredly [be] a resurrection of the human flesh [for the body]. However, the soul of man is not a divine substance, or a part of God, but a creature [we say] which did not fall by the divine will [created].

21 1. If therefore [however] anyone says and [or] believes, that this world and all its furnishings were not made by God almighty, let him be anathema.

22 2. If anyone says and [or] believes, that God the Father is the same person as the Son or the Paraclete, let him be anathema.

23 3. If anyone says and [or] believes that God the Son [of God] is the same person as the Father or the Paraclete, let him be anathema.

24 4. If anyone says and [or] believes that the Paraclete the Spirit is either the Father or the Son, let him be anathema.

25 5. If anyone say and [or] believes that the man Jesus Christ was not assumed by the Son of God [in place of this: that a body only without a soul was assumed by the Son of God], let him be anathema.

26 6. If anyone says and [or] believes, that the Son of God, as God, suffered [in place of this: that Christ cannot be born], let him be anathema.

27 7. If anyone says and [or] believes that the man Jesus Christ was a man incapable of suffering [in place of this: the divine nature of Christ was changeable or capable of suffering], let him be anathema.

28 8. If anyone says and [or] believes, that there is one God of the Old Law, another of the Gospels, let him be anathema.

29 9. If anyone says and [or] believes, that the world was made by another God than [and not] by Him, concerning Whom it is written: "In the beginning God created Heaven and earth" [cf. Gen. I, I], let him be anathema.

30 10. If anyone says and [or] believes that the human bodies will not rise again [do not rise] after death, let him be anathema.

31 11. If anyone says and for] believes that the human soul is a part of God or is God's substance, let him be anathema.

32 12. If anyone either believes that any scriptures, except those which the Catholic Church has received, ought to be held in authority or venerates them [If anyone says or believes other scriptures, besides those which the Catholic Church receives, ought to be held in authority or ought to be venerated], let him be anathema.

33 [13. If anyone says or believes that there is in Christ one nature of the Godhead of humanity, let him be anathema.]

34 [14. If anyone says or believes that there is anything that can extend itself beyond the divine Trinity, let him be anathema.]

35 [15. If anyone holds that astrology and the interpretation of stars (sic) ought to be believed, let him be anathema.]

36 [16. If anyone says or believes, that the marriages of men, which are considered licit according to divine law, are accursed, let him be anathema.]

37 [17. If anyone says or believes that the flesh of birds or of animals, which has been given for food, not only ought to be abstained from for the chastising of the body, but ought to be abhorred, let him be anathema.]

38 [18. If anyone follows the sect of Priscillian in these errors or publicly professes it) so that he makes a change in the saving act of baptism contrary to the chair of Holy Peter, let him be anathema.]

THE CREED "QUICUMQUE"
[Which is called "Athanasian"]*

39 Whoever wishes to be saved, needs above all to hold the Catholic faith; unless each one preserves this whole and inviolate, he will without a doubt perish in eternity. But the Catholic faith is this, that we venerate one God in the Trinity, and the Trinity in oneness; neither confounding the persons, nor dividing the substance; for there is one person of the Father, another of the Son, (and) another of the Holy Spirit; but the divine nature of the Father and of the Son and of the Holy Spirit is one, Their glory is equal, Their majesty is coeternal. Of such a nature as the Father is, so is the Son, so (also) is the Holy Spirit; the Father is uncreated, the Son is uncreated, (and) the Holy Spirit is uncreated; the Father is immense, the Son is immense, (and) the Holy Spirit is immense; the Father is eternal, the Son is eternal, (and) the Holy Spirit is eternal: and nevertheless there are not three eternals, but one eternal; just as there are not three uncreated beings, nor three infinite beings, but one uncreated, and one infinite; similarly the Father is omnipotent, the Son is omnipotent, (and) the Holy Spirit is omnipotent: and yet there are not three omnipotents, but one omnipotent; thus the Father is God, the Son is God, (and) the Holy Spirit is God; and nevertheless there are not three gods, but there is one God; so the Father is Lord, the Son is Lord, (and) the Holy Spirit is Lord: and yet there are not three lords, but there is one Lord; because just as we are compelled by Christian truth to confess singly each one person as God and [and also] Lord, so we are forbidden by the Catholic religion to say there are three gods or lords. The Father was not made nor created nor begotten by anyone. The Son is from the Father alone, not made nor created, but begotten. The Holy Spirit is from the Father and the Son, not made nor created nor begotten, but proceeding. There is therefore one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits; and in this Trinity there is nothing first or later, nothing greater or less, but all three persons are coeternal and coequal with one another, so that in every respect, as has already been said above, both unity in Trinity, and Trinity in unity must be venerated. Therefore let him who wishes to be saved, think thus concerning the Trinity.

40 But it is necessary for eternal salvation that he faithfully believe also the incarnation of our Lord Jesus Christ. Accordingly it is the right faith, that we believe and confess, that our Lord Jesus Christ, the Son of God is God and man. He is God begotten of the substance of the Father before time, and He is man born of the substance of His mother in time: perfect God, perfect man, consisting of a rational soul and a human body, equal to the Father according to His Godhead, less than the Father according to humanity. Although He is God and man, yet He is not two, but He is one Christ; one, however, not by the conversion of the Divinity into a human body, but by the assumption of humanity in the Godhead; one absolutely not by confusion of substance, but by unity of person. For just as the rational soul and body are one man, so God and man are one Christ. He suffered for our salvation, descended into hell, on the third day arose again from the dead, ascended to Heaven, sits at the right hand of God the Father almighty; thence He shall come to judge the living and the dead; at His coming all men have to arise again with their bodies and will render an account of their own deeds: and those who have done good, will go into life everlasting, but those who have done evil, into eternal fire. This is the Catholic faith; unless every one believes this faithfully and firmly, he cannot be saved.

ST. PETER THE APOSTLE (?)-67(?) under whose name two canonical epistles are extant.
ST. LINUS 67(?) - 79(?)
ST. (ANA) CLETUS 79(?) - 90(?)

ST. CLEMENT I 90(?)- 99(?)
The Primacy of the Roman Pontiff*
[From the letter "(Greek text deleted)" to the Corinthians]

41 (1) BECAUSE of the sudden calamities that have followed one another in turn and because of the adverse circumstances which have befallen us, we think, brethren, that we have returned too late to those matters which are being inquired into among you, beloved, and to the impious and detestable sedition . . . which a few rash and presumptuous men have aroused to such a degree of insolence that your honorable and illustrious name . . . is very much reviled. . . . In order to remind you of your duty, we write. . . . (57) You, therefore, who have laid the foundations of this insurrection, be subject in obedience to the priests and receive correction unto repentance. . . . (59) But if some will not submit to them, let them learn what He [Christ] has spoken through us, that they will involve themselves in great sin and danger; we, however, shall be innocent of this transgression. . . . (63) Indeed you will give joy and gladness to us, if having become obedient to what we have written through the Holy Spirit, you will cut out the unlawful application of your zeal according to the exhortation which we have made in this epistle concerning peace and union.

42 Concerning the Hierarchy and the Status of the Laity*
[From the same epistle to the Corinthians]

(40) (For) they do not go astray who follow the commands of the Lord. Inasmuch as peculiar gifts have been bestowed upon the chief priest, a special place has been assigned to the priests, and particular duties are incumbent upon the Levites. The layman is bound by the precepts pertaining to the laity.

(41) Let each of us, brethren, "in his own order" [1 Cor. 15:23] with a good conscience not transgressing the prescribed rule of his own office give thanks to God honorably.

(42) The Apostles were made preachers of the Gospel to us by the Lord Jesus Christ; Jesus Christ was sent by God. . . . Accordingly, when they had proclaimed the word through country districts and cities and had tested the first converts of these by the spirit, they appointed bishops and deacons of those who were to believe.

ST. EVARISTUS (99) (?)-107 (?)
ST. ALEXANDER I 107 (?)-116 (?)
ST. SIXTUS I 116 ( ?)-125 (? )
ST. TELESPHORUS 125 (?)-136 (?)

ST. HYGINUS 136 (?)-140 (?)
ST. PIUS I 140 (?)-154 (?)
ST. ANICETUS 154 (?)-165 (?)
ST. SOTER 165 (?)-174 (?)
ST. ELEUTHERIUS 174 ( P )-I 89 (?)
ST. VICTOR 189 (?)-198 (?)*
ST. ZEPHYRINUS 198 (?)-217

resp. ST. CALLISTUS I 217-222
The Incarnate Word *
[From St. Hippolytus's Philosophy IX 11, about the year 230]

42a "[Callistus], however, influenced ZEPHYRINUS himself to speak to the people openly: "I know one God Christ Jesus, and besides Him no other begotten and passible"; then indeed [CALLISTUS] said: "The Father did not die, but the Son": in such a way as this he kept up the perpetual dispute among the people.

When we had learned his [CALLISTUS'S] purposes, we did not yield, refuting and resisting for the sake of truth: driven to madness, especially because all agreed to his pretext-not we, however-he invoked two gods, voluntarily discharging the virus which lay hidden in his internal organs."

The Absolving of Sins*
[Fragment from Tertullian's "De pudicitia" c. 1]

43 "I also hear that an edict is published and is indeed final. Evidently the Supreme Pontiff, because he is the bishop of bishops, declares: I forgive the sins of adultery and fornication to those who have performed the penance."*

ST. URBANUS 222-230
ST. ANTERUS 235-236
ST. PONTIANUS 230-235
ST. FABIANUS 235-250

ST. CORNELIUS I 251-253
The Monarchical Constitution of the Church *
[From epistle (6) "Quantam solicitudinem" to Cyprian, bishop of Carthage, 252]

44 "We know that CORNELIUS, bishop of the most holy Catholic Church, was chosen by God almighty and by Christ our Lord; we confess our error; we have suffered imposture; we have been deceived by treachery and captious loquacity; for although we seemed to have held, as it were, a certain communication with a schismatical and heretical man, nevertheless our heart has always been in the Church; for we are not ignorant that there is one God and that there is one Lord Christ, Whom we have confessed, that there is one Holy Spirit and that there ought to be one bishop in the Catholic Church."

Concerning the written proof for teaching the Holy Spirit, see Kirch n. 256 R n. 547; concerning the Trinity, see R n. 546.

The Ecclesiastical Hierarchy *
[From the epistle "(Greek text deleted)" to Fabius, bishop of Antioch, in the year 251]

45 Therefore did not that famous defender of the Gospel [Novatian] know that there ought to be one bishop in the Catholic Church [of the city of Rome]? It did not lie hidden from him (for how could it be concealed?) that in this there were forty-six priests, seven deacons, seven subdeacons, forty-two acolytes, and fifty-two exorcists and lectors together with porters and more than a thousand five hundred widows and [needy] eunuchs.

ST. LUCIUS I 253-254

ST. STEPHAN I 254-257
The Baptism of Heretics *
[Fragment of a letter to Cyprian, from his letter (74) to Pompey]

46 (1) . . . "If therefore any come to you from any heresy whatsoever, let nothing be renewed except what has been transmitted, so that the hand is placed upon them for repentance, since the heretics among themselves properly do not baptize those coming to them, but only give them communion."

[Fragment from a letter of Stephan from a letter (75) of Firmilianus to Cyprian]

47 (18) "But," he [STEPHAN] says, "the name of Christ conduces greatly to faith and to the sanctification of baptism, so that whoever has been baptized anywhere in the name of Christ, at once obtains the grace of Christ."

ST. XYSTUS (SIXTUS) II 258

ST. DIONYSIUS 259-268
The Trinity and the Incarnation*
[Fragment from epistle (2) against the Tritheists and Sabellians, about the year 260]

48 (1) Now assuredly it is just to preach against those who destroy the one power which is the most sacred teaching of the Church of God, dividing and rending it into some three powers and distinct substances and three deities. For I have heard that some who preach and explain the divine word among you are teachers of this belief; yet they, so to speak, are diametrically opposed to the opinion of Sabellius.

For the latter blasphemes when he says that the Son Himself is the Father and the reverse: the former indeed in a certain measure proclaim three gods, when they divide the sacred unity into three different substances altogether distinct from one another. For it is necessary that the divine Word be united to the God of all, and that the Holy Spirit abide in God and dwell in Him: and thus the divine Trinity is reduced to and gathered into one, as it were, into a certain head, that is into the omnipotent God of all. For foolish Marcion's doctrine which divides and separates the monarchy into three principles is surely diabolical; moreover, it is not of the true disciples of Christ or of those to whom the teaching of the Savior is pleasing. For these know well that the Trinity is indeed proclaimed in divine Scripture, moreover, that three gods are taught neither in the Old nor in the New Testament.

49 (2) But none the less they should be blamed who think that the Son is a work, and that the Lord was made just as one of those things which were actually created; since divine statements bear witness that He was begotten, as is proper and fitting, not created or made.

It is therefore not a trifling, but a very great irreverence to say that the Lord was made in some way. For if the Son was made, there was a time when He did not exist; and yet He always was, if He undoubtedly is, as He himself declares, in the Father [John 14:10 f.]. Moreover, and if Christ is the word, the wisdom, and the power (for the divine Scriptures teach that Christ is [John 1:14; 1 Cor. 1:24], as you yourselves know), surely these are the powers of God. Wherefore, if the Son was made, there was a time when these powers did not exist; and so there was a time when God was without them; which is very absurd.

50 But why should I treat further about these matters with you, man full of the Spirit, and especially who understand what absurdities follow from that opinion which asserts that the Son was made? It seems to me that the leaders of this belief did not consider these at all, and thus have completely strayed from the truth, when they explain differently from what the divine and prophetic Scripture wishes, the passage: "The Lord created man in the beginning of His ways" [Prov. 8:22: LXX]. Certainly there is not, as you know, only one meaning of the word "created." For in this passage "created" is the same as "He set him over works made by Him," made, I say, by the Son Himself.

But here "created" ought not to be understood exactly as "made." For "to make" and "to create" differ from each other. "Is not he thy father that hast possessed thee, and made thee, and created thee?" [Dt. 32:6:LXX] said Moses in the great canticle of Deuteronomy. And so who can rightly refute them: O rash and inconsiderate men, was He then a made thing "the first born of every creature" [Col. 1:15], "begotten from the womb before the day star" [Ps. 109:3:LXX] of Whom as Wisdom says, "before all the hills He brought Me forth"? [Prov. 8:25:LXX]. Finally anybody may read in many passages of the divine statements that the Son was "begotten," but nowhere "made." By reason of this they who dare to call His divine and inexplicable begetting a making, are clearly proved to speak falsely about the Lord's generation.

51 (3) Neither therefore ought the admirable and divine unity be separated into three godheads, nor ought the dignity and supreme magnitude of the Lord be lessened by the designation of making; but we must believe in God the Father Almighty, and in Christ Jesus His Son, and in the Holy Spirit, that the Word, moreover, is united to the God of all.

For He said: "I and the Father are one" [John 10:30], and: "I am in the Father, and the Father in Me" [John 14:10]. Thus it is evident that the divine Trinity and the holy proclamation of the monarchy will be preserved intact.

ST. FELIX I 269-274
ST. CAIUS 283-296

ST. EUTYCHIANUS 275-283
ST. MARCELLINUS 296-304

COUNCIL OF ILLIBERI * BETWEEN 300/306*
The Indissolubility of Matrimony

52a Can. 9. Likewise let the faithful woman, who has left an adulterous husband and attracts another faithful one, be forbidden to marry; if she should marry, let her not receive communion unless he whom she has left has previously departed this world; unless by chance the exigency of illness should compel the giving.

The Celibacy of the Clergy

52b Can. 27. A bishop, or any priest at all, may have with him only a sister or a virgin daughter dedicated to God; it is decided that he by no means have a stranger.

52c Can. 33. It is decided that marriage be altogether prohibited to bishops, priests, and deacons, or to all clerics placed in the ministry, and that they keep away from their wives and not beget children; whoever does this, shall be deprived of the honor of the clerical office.

Baptism and Confirmation

52d Can. 38. If people are traveling by sea in a foreign place or if there is no church in the neighborhood, a person of the faith who keeps his baptism sound and is not twice married, can baptize a catechumen placed in the exigency of sickness, on condition that, if he survives, he bring him to a bishop, in order that it may be made perfect by the imposition of the hand.

52e Can. 77. If any deacon ruling the people without a bishop or priest baptizes some, the bishop will have to confirm these by a blessing; but if they should depart the world beforehand, in the faith in which anyone of them has believed, that one can be justified.

ST. MARCELLUS 308-309
ST. EUSEBIUS 309 (or 310)
ST. MILITIADES 311-314
ST. SYLVESTER I 314-335

COUNCIL OF ARELAS* I 314

53* Can. 15. That deacons may not offer, see Kch 373.

Plenary (against the Donatists) The Baptism of Heretics*

53 Can. 8. Concerning the Africans, because they use their own law so as to rebaptize, it has been decided that, if anyone from a heretical sect come to the Church, he should be asked his creed, and if it is perceived that he has been baptized in the Father and the Son and the Holy Spirit, only the hand should be imposed upon him, in order that he may receive the Holy Spirit. But if upon being questioned he does not answer this Trinity, let him be baptized.

COUNCIL OF NICEA I 325
Ecumenical I (against the Arians).
The Nicene Creed*

54 [Version of Hilary of Poitiers]
We believe in one God the Father almighty, creator of all things visible and invisible. And in our one Lord Jesus Christ the Son of God, the only-begotten born of the Father, that is of the substance of the Father, God of God, light of light, true God of true God, born, not made, of one substance with the Father (which they call in Greek "homousion"), by Whom all things were made, which are in Heaven and on earth, Who for our salvation came down, and became incarnate and was made man, and suffered, and arose again on the third day, and ascended into Heaven, and will come to judge the living and the dead. And in the Holy Spirit.

But those who say: "There was [a time] when he was not," and, "Before he was born, he was not," and "Because he was made from nonexisting matter, he is either of another substance or essence," and those who call "God the Son of God changeable and mutable," these the Catholic Church anathematizes. *

The Baptism of Heretics and the Viaticum of the Dying*

55 [Version of Dionysius Exig.*]

Can. 8. Concerning those who call themselves Cathari [Novatians] that is, clean, if at any time they come to the Catholic Church, it has been decided by the holy and great Council, that, provided they receive the imposition of hands, they remain among the clergy. However, because they are accepting and following the doctrines of the Catholic and Apostolic Church, it is fitting that they acknowledge this in writing before all; that is, both that they communicate with the twice married and with those who have lapsed during a persecution.

56 Can. 19. Concerning the Paulianists who take refuge with the Catholic Church, a decree has been published that they should be fully baptized. If, however, any of these in time past have been in the clerical order, if indeed they have appeared spotless and above reproach, after being baptized, let them be ordained by the bishop of the Catholic Church. . . .

57 Can. 13. Concerning these, who approach death, even now the ancient and regular law will be kept; so that, if anyone is departing from the body, he be not deprived of the last and necessary viaticum. But if after being despaired of, and receiving communion, and being made a sharer of the oblation, he again regains his health, let him be among those who receive only the communion of prayer. Generally, however, to everyone without exception placed at death and requesting that the grace of communion be given him, the bishop probably ought to give from the oblation.

57* Synodal letter to the Egyptians concerning the error of Arius and the ordinations made by Melitius see Kch n 410 f.

ST. MARCUS 336

ST. JULIUS I 337-352
The Primacy of the Roman Pontiff *
[From the epistle (Greek text deleted) to the Antiochenes, in the year 341]

57a For if, indeed as you assert, some sin has risen among them, a judicial investigation ought to have been made according to the ecclesiastical canon, and not in this manner. Everyone should have written to us, in order that thus what was might be decided by all; for the bishops were the ones who suffered, and it was not the ordinary churches that were harassed, but which the apostles themselves governed in person. Yet why has nothing been written to us, especially regarding the Alexandrian church? Or do you not know that it is the custom to write to us first, and that here what is just is decided? Certainly if any suspicion of this nature did fall upon the bishop of that city, the fact should have been written to this church.

COUNCIL OF SERDICA 343-344
The Primacy of the Roman Pontiff*

57b [Authentic text] [Can. 3] (Isid. 4). Caius the bishop said: That also, that a bishop may not cross from one province into another province, in which there are bishops, unless perchance on the invitation of his brothers, lest we seem to have shut the door of charity. --That too should be provided; if perchance in any province some bishop has a dispute with a brother bishop, let no one of these summon the bishops from another province.-But if any bishop has been judged in some case, and he thinks he has a good case, so that a new trial may be given, if it seems good to you, let us honor the memory of the most holy Apostle, PETER: either let those who have examined the case or the bishops who reside in the next province write to the Roman bishop; and if he should judge that the judicial investigation ought to be repeated, let it be repeated, and let him appoint judges. But if he should determine that the case is such, that what has been finished should not be reopened, his decree shall be confirmed. Is this agreeable to all? The synod replied: It is agreeable.

(Isid. 5). Gaudentius the bishop said: To this very holy opinion which you have offered, if it is agreeable, we ought to add: when any bishop has been deposed by the judgment of those bishops who abide in the neighboring places, and when he has proclaimed that he must plead his case in the city of Rome, another bishop may not be ordained for his place in the same office after the appeal of him who seems to have been deposed, unless his case has been decided by the judgment of the bishop of Rome.

57d [Can. 3b] (Isid. 6.) Osius the bishop said: However it has been agreed, that, if a bishop has been accused, and the assembled bishops of the same province have judged and deprived him of his office, and he appears to have appealed, and has taken refuge with the most blessed bishop of the Roman church and has desired to be heard, and he has thought it just that an examination be made anew, let him deign to write to these bishops who are in the adjoining and neighboring province so that they themselves may diligently make all inquiries and decide according to their pledge of truth. But if anyone asks that his case be heard again and by his plea moves the Roman bishop to send a presbyter from his own side, what he [the presbyter] wishes or what he determines will be in the power of the bishop; and if he decrees those ought to be sent who in person may judge with the bishops and who have the authority [of him] by whom they have been appointed, it [this decree] will be within his decision. But if he believes that the bishops suffice to put an end to the affair, he will do that which he decides in accordance with his own very wise deliberation.

57b [Greek version] 3. Hosius the bishop said: It is necessary to declare this in order that no bishop may keep crossing from his own province into a different province in which there are bishops, unless perchance he should be invited by his brothers, so that we may not seem to close the doors of charity. And this too, one must provide for, that, if in any province one of the bishops should have trouble with his brother and fellow-bishop, neither of these two call to his aid as judges the bishops of another province. Yet on the other hand, if one of the bishops should think that he is being condemned in some trouble, and thinks that he has not an unsound, but a good case, in order that a new trial may be held, if it seems good to your charity, let us honor the memory of Peter the apostle, and let these judges write to Julius the bishop of Rome so that through the bishops who border on the province, if it should be necessary, the trial be reopened, and he himself should furnish the judges. But if it cannot be proven that this matter is of such a nature as to need a new trial, let not the decisions made once be set aside, but let them be confirmed.

4. Gaudentius the bishop said: If it is decided, we ought to add to this decision which you have offered full of pure charity: that, if a bishop has been deposed by the judgment of these bishops who are in the neighborhood, and he alleges that the business of defense will again fall upon himself, another may not be ordained to his office unless previously the bishop of Rome has come to a decision concerning him and has published his judgment.

57d 5. Hosius the bishop said: It has been agreed that, if a bishop has been accused, and the assembled bishops of the same region have deposed him from his rank, and in as much as he has appealed and taken refuge with the most blessed bishop of the Roman church, and he has wished to hear him, if he thinks it is just to renew the examination of his difficulty, let him deign to write to these bishops who live in the neighboring province so that they themselves may examine carefully and with exactness each matter and declare their vote on the problem according to their pledge of truth. But if anyone should ask that his case be heard again, and by his prayer seems to move the bishop of Rome to dispatch elders from his side; what be decides is good is in the power of the bishop himself, and if he determines that it is necessary to send those who will judge with the bishops and who have the absolute authority of him by whom they were sent, this also must be granted. But if he should consider it sufficient by reason of the examination of the difficulty and the sentence of the bishop, he will do what he thinks is good according to his very wise deliberation. The bishops gave an answer. What was said was agreeable.

From the epistle "Quod semper" by which the synod transmitted its acts to St. Julius]*

57e For this will seem to be best and most fitting indeed, if the priests from each and every province refer to the head, that is, to the chair of PETER the apostle.

ST. LIBERIUS 352-366

Concerning the Baptism of Heretics, see St. SIRICIUS

[n. 88]

ST. DAMASUS I 366-384
COUNCIL OF ROME, 382 *
The Trinity and the Incarnation *
[Tome of DAMASUS*]

58 [After this Council, which was assembled in the city of Rome by the Catholic bishops,* they made additions concerning the Holy Spirit]. And because afterwards this error became so fixed that they even dared to say with sacrilegious words that the Holy Spirit was made by the Son:

59 (1) We anathematize those who proclaim quite freely that He is not of one power and substance with the Father and the Son.

60 (2) We anathematize those also who follow the error of Sabellius, saying that the same one is Father as well as Son.

61 (3) We anathematize Arius and Eunomius who with equal impiety, though in different terms, declare that the Son and Holy Spirit are creatures.

62 (4) We anathematize the Macedonians who, springing from the root of Arius, have changed not the perfidy, but the name.

63 (5) We anathematize Photinus who, renewing the heresy of Ebion, confesses that the Lord Jesus Christ was of Mary only.

64 (6) We anathematize those who say (there are) two Sons, one eternal, and the other after the assumption of flesh from the Virgin.

65 (7) We anathematize those who say that instead of the rational and intellectual soul of man, the Word of God dwelt in a human body, although the Son Himself and Word of God was not in His own body instead of a rational and intellectual soul, but assumed our soul without sin (that is the rational and intellectual soul) and saved it.

66 (8) We anathematize those who contend that the Word, the Son of God, has extension or collection (of members) and is separate from the Father, is unsubstantial, and will have an end.

67 (9) Those also who have moved from churches to churches, we hold as not belonging to our communion until they return to those cities in which they were first established. But if one is ordained in the place of one who is living, while another is moving, let him who has left his own city be without the dignity of the priestly office until his successor rests in the Lord.

68 (10) If anyone does not say that the Father does always exist, the Son does always exist, and the Holy Spirit does always exist, he is a heretic.

69 (11) If anyone does not say that the Son was begotten of the Father, that is, of the divine substance of Him Himself, he is a heretic.

70 (12) If anyone does not say that the Son of God is true God just as [His] Father is true God [and] He is all-powerful and omniscient and equal to the Father, he is a heretic.

71 (13) If anyone says that because He was established in the flesh when He was on earth, He was not in heaven with the Father, he is a heretic.

72 (14) If anyone says, that in the passion of the cross God felt pain, and not the body with the soul which the Son of God Christ had assumed-the form of a servant, which He had taken upon Himself [cf. Phil. 2:7], as says the Scripture-, he does not think rightly.

73 (15) If anyone does not say that He sits at the right hand of the Father, in the flesh, in which He will come to judge the living and the dead, he is a heretic.

74 (16) If anyone does not say that the Holy Spirit, just as the Son, is truly and properly of the Father, of divine substance, and is true God, he is a heretic.

75 (17) If anyone does not say that the Holy Spirit can do all things and knows all things and is everywhere just as the Son and the Father, he is a heretic.

76 (18) If anyone says that the Holy Spirit is a creature, or was made by the Son, he is a heretic.

77 (19) If anyone does not say that the Father made all things through the Son and His Holy Spirit, that is, the visible and the invisible; he is a heretic.

78 (20) If anyone does not say that there is one divinity of Father, and Son, and Holy Spirit, one sovereignty, one majesty, one power, one glory, one dominion, one kingdom, and one will and truth, he is a heretic.

79 (21) If anyone does not say there are three true persons of Father, and of Son, and of Holy Spirit, equal, immortal, containing all things visible and invisible, ruling all things, judging all things, vivifying all things, creating all things, saving all things, he is a heretic.

80 (22) If anyone does not say that the Holy Spirit ought to be adored by every creature just as the Son and Father, he is a heretic.

81 (23) If anyone thinks well of the Father and the Son, but does not rightly esteem the Holy Spirit, he is a heretic, because all heretics who think erroneously about the Son [of God and the [Holy] Spirit are found in the perfidy of the Jews and the pagans.

82 (24) But if anyone divides,* saying that God [Christ's] Father, and God His Son, and God the Holy Spirit are gods, and does not thus say God on account of the one divinity and power which we believe and know (to be) the Father's, and the Son's, and the Holy Spirit's, but taking away the Son or the Holy Spirit, thus believes that the Father alone is called God, or in this manner believes God one, he is a heretic in every respect, nay rather a Jew, because the name of gods was attached and given both to angels and to all the saints from God, but of the Father, and of the Son, and of the Holy Spirit because of their one and equal divinity, not the name of gods, but of God is declared and revealed to us, in order that we may believe, because we are baptized only in the Father, and the Son, and the Holy Spirit and not in the names of archangels or angels, as heretics, or Jews, or even demented pagans.

This then is the salvation of Christians, that believing in the Trinity, that is, in the Father, and in the Son, and in the Holy Spirit, [and] baptized in this, we believe without doubt that there is only one true divinity and power, majesty and substance of the same.

The Holy Spirit*
["Decree of DAMASUS" from the acts of the Roman Synod, in the year 382]

83 It has been said: We must first treat of the sevenfold Spirit, which reposes in Christ, the Spirit of wisdom: "Christ, the power of God and the wisdom of God" [1 Cor. 1:24]. The Spirit of understanding: I will give thee understanding, and I will instruct thee in this way, in which thou shalt go [Ps. 31:8]. The Spirit of counsel: And His name shall be called angel of great counsel [Is. 9:6: LXX]. The Spirit of power (as above): "The power of God and the wisdom of God" [1 Cor. 1:24]. The Spirit of knowledge: on account of the excellence of the knowledge of Christ Jesus the apostle [Eph. 3:19]. The Spirit of truth: "I am the way and the life and the truth" [John 14:6]. The Spirit of fear [of God]: "The fear of the Lord is the beginning of wisdom" [Ps. 110:10] . . . [ there follows an explanation of the various names of Christ: Lord, Word, Flesh, Shepherd, etc.] . . . For the Holy Spirit is not only the Spirit of the Father or not only the Spirit of the Son, but the Spirit of the Father and of the Son. For it is written: "If anyone love the world, the Spirit of the Father is not in him" [1 John 2:15; Rom. 8:9]. Likewise it is written:Now if any man have not the Spirit of Christ, he is none of his [Rom. 8:9]. When the Father and the Son are mentioned in this way, the Holy Spirit is understood, of Whom the Son Himself says in the Gospel, that the Holy Spirit proceedeth from the Father [John 15:26], and "He shall receive of mine and shall announce it to you" [John 16:14].

The Canon of Sacred Scripture *
[From the same decree and the acts of the same Roman Synod]

84 Likewise it has been said: Now indeed we must treat of the divine Scriptures, what the universal Catholic Church accepts and what she ought to shun.

The order of the Old Testament begins here: Genesis one book, Exodus one book, Leviticus one book, Numbers one book, Deuteronomy one book, Joshua Nave one book, judges one book, Ruth one book, Kings four books, Paralipomenon two books, Psalms one book, Solomon three books, Proverbs one book, Ecclesiastes one book, Canticle of Canticles one book, likewise Wisdom one book, Ecclesiasticus one book.

Likewise the order of the Prophets. Isaias one book, Jeremias one book, with Ginoth, that is, with his lamentations, Ezechiel one book, Daniel one book, Osee one book, Micheas one book, Joel one book, Abdias one book, Jonas one book, Nahum one book, Habacuc one book, Sophonias one book, Aggeus one book, Zacharias one book, Malachias one book.

Likewise the order of the histories. Job one book, Tobias one book, Esdras two books, Esther one book, Judith one book, Machabees two books.

Likewise the order of the writings of the New and eternal Testament, which the holy and Catholic Church supports. Of the Gospels, according to Matthew one book, according to Mark one book, according to Luke one book, according to John one book.

The Epistles of Paul [the apostle] in number fourteen. To the Romans one, to the Corinthians two, to the Ephesians one, to the Thessalonians two, to the Galatians one, to the Philippians one, to the Colossians one, to Timothy two, to Titus one, to Philemon one, to the Hebrews one.

Likewise the Apocalypse of John, one book. And the Acts of the Apostles one book.

Likewise the canonical epistles in number seven.Of Peter the Apostle two epistles, of James the Apostle one epistle, of John the Apostle one epistle, of another John, the presbyter, two epistles, of Jude the Zealot, the Apostle one epistle, see n. 162 ff. *

The canon of the New Testament ends here.

COUNCIL OF CONSTANTINOPLE I 381
Ecumenical II (against the Macedonians, etc.)
Condemnation of the Heretics*

85 The faith of the three hundred and eighteen Fathers who assembled at Nicea in Bithynia is not to be disregarded; but it remain authoritative, and all heresy is to be anathematized: and especially that of the Eunomians or of the Anomians, and that of the Arians, or that of the Eudoxians, and that of the Macedonians, that is to say of those opposing the Spirit, and that of the Sabellians, of the Marcellians and that of the Photinians and that of the Apollinarians.

85 Can. I. [Version of Dionysius Exig.] The faith of three hundred and eighteen Fathers, who convened at Nicea in Bithynia, ought not to be violated; but remains firm and stable. Every heresy ought to be anathematized, and especially those of the Eunomians or Anomians, and of the Arians or Eudoxians, and of the Macedonians or those who oppose the Holy Spirit, and of the Sabellians, and of the Marcellians, and of the Photinians, and of the Apollinarians.

The "Nicene-Constantinopolitan"* Creed

86 We believe in one God, Father omnipotent, maker of Heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, born of the Father before all ages, light of light, true God of true God, begotten not made, consubstantial with the Father, by Whom all things were made, Who for us men and for our salvation came down and was made flesh by the Holy Spirit and of the Virgin Mary, and became man, and was crucified for us by Pontius Pilate, suffered, and was buried and arose again the third day, according to the Scripture, and ascended into Heaven, and sits at the right hand of the Father, and is coming again with glory to judge the living and the dead; of Whose Kingdom there shall be no end. And in the Holy Spirit, the Lord, the giver of life, Who proceeds from the Father, Who together with the Father and Son is worshipped and glorified, Who spoke through the prophets. In one holy, Catholic, and Apostolic Church. We confess one baptism for the remission of sins. We look for the resurrection of the dead, and the life of eternity to come. Amen.

86 [Version of Dionysius Exiguus] We believe [I believe] in one God the Father almighty, maker of Heaven and earth, and of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, born of the Father [the only begotten Son of God. And born of the Father] before all ages. [God of God, light of light] true God of true God. Born [Begotten], not made, consubstantial with the Father, by Whom all things were made. Who for us men and our salvation [and for our salvation] came down from Heaven. And was incarnate by the Holy Spirit of the Virgin Mary, and was made human [was made man]. And He was crucified [He was crucified also] for us under Pontius Pilate, [suffered]-and was buried. And on the third day He rose again, according to the Scriptures. And] ascended into Heaven, sits at the right hand of the Father, [and will come again with glory to judge the living and the dead; of Whose Kingdom there shall not be an end. And in the Holy Spirit, the Lord and giver of life, proceeding from the Father, [Who proceeds from the Father and the Son, * Who] to be adored with the Father and the Son [is adored together with] and to be glorified together with (Them) [and is glorified together with], Who spoke through the holy Prophets [by the Prophets]. And in one holy Catholic and apostolic Church. We confess [I confess] one baptism for the remission of sins. We expect [And I expect] the resurrection of the dead, and the life of a future age [to come]. Amen.

ST. SIRICIUS 384-398
The Primacy of the Roman Pontiff *
[From the epistle (1) "Directa ad decessorem" to Himerius, Bishop of Terracina, Feb. 10, 385]

87 . . . To your inquiry we do not deny a legal reply, because we, upon whom greater zeal for the Christian religion is incumbent than upon the whole body, out of consideration for our office do not have the liberty to dissimulate, nor to remain silent. We carry the weight of all who are burdened; nay rather the blessed apostle PETER bears these in us, who, as we trust, protects us in all matters of his administration, and guards his heirs.

The Baptism of Heretics*
[From the same letter to Himerius]

88 (1, 1) And so on the first page of your letter you have indicated that very many baptized by the impious Arians are hastening to the Catholic faith and that certain of our brothers wish to baptize these same ones again. This is not allowed since the Apostle forbids it to be done [cf. Eph. 4:5; Heb. 6:4 ff. (?)] and the canons oppose it, and after the cessation of the Council of Ariminum general decrees * sent to the provinces by my predecessor LIBERIUS of venerable memory prohibit it. These together with the Novatians and other heretics we join to the company of the Catholics through the sole invocation of the sevenfold Spirit by the imposition of a bishop's hands, just as it was determined in the Synod, which, too, the whole East and West observe. It is proper that you also do not deviate from this course henceforth, if you do not wish to be separated from our company by synodal decision .*

Christian Marriage*
[From the same epistle to Himerius]

88a (4, 5) But you have inquired concerning the marriage veil, whether one can receive in matrimony a girl betrothed to another. Let this not be done. We prohibit it in every way, because, if that blessing which the priest gives to the bride is violated by any transgression, it is like a kind of sacrilege among the faithful.

88* (5, 6) The relapses into passions tobe forgiven finally before death, see Kch. n. 657.

The Celibacy of the Clergy*
[From the same epistle to Himerius]

89 (7, 8 ff.) Let us come now to the most sacred orders of the clergy, which we find so abused and so disorderly throughout your provinces to the injury of venerable religion, that we ought to say in the words of Jeremias:Who will water to my head, or a fountain of tears to my eyes? and I will weep for this people day and night [Jer. 9:1]. . . . For we have learned that very many priests and levites of Christ, after long periods of their consecration, have begotten offspring from their wives as well as by shameful intercourse, and that they defend their crime by this excuse, that in the Old Testament it is read that the faculty of procreating was given to the priests and the ministers.

Whoever that follower of sensual desires is let him tell me now: . . . Why does [the Lord] forewarn those to whom the holies of holies were to be entrusted saying: Be ye holy, because I your Lord God am holy [Lev. 20:7; 1 Pet. 1:16]? Why also were the priests ordered to dwell in the temple at a distance from their homes in the year of their turn? Evidently for this reason that they might not be able to practise carnal intercourse with their wives, so that shining with purity of conscience they might offer an acceptable gift to God. . . .

Therefore also the Lord Jesus, when He had enlightened us by His coming, testifies in the Gospel, that he came to fulfill the Law, not to destroy it [Matt. 5:17]. And so He has wished the beauty of the Church, whose spouse He is, to radiate with the splendor of chastity, so that on the day of judgment, when He will have come again, He may be able to find her without spot or wrinkle [Eph. 5:27] as He instituted her through His Apostle. All priests and levites are bound by the indissoluble law of these sanctions, so that from the day of our ordination, we give up both our hearts and our bodies to continence and chastity, provided only that through all things we may please our God in these sacrifices which we daily offer."But those who are in the flesh,"as the vessel of election says, "cannot please God" [Rom. 8:8].

But those, who contend with an excuse for the forbidden privilege, so as to assert that this has been granted to them by the Old Law, should know that by the authority of the Apostolic See they have been cast out of every ecclesiastical office, which they have used unworthily, nor can they ever touch the sacred mysteries, of which they themselves have deprived themselves so long as they give heed to impure desires. And because existing examples warn us to be on our guard for the future should any bishop, priest, or deacon be found such, which henceforth we do not want) let him now understand that every approach to indulgence is barred through us, because it is necessary that the wounds which are not susceptible to the healing of warm lotions be cut out with a knife.

The Ordinations of Monks *
[From the same epistle to Himerius]

90 (13) We both desire and will that monks also, whom however the austerity of their manners and the holy disposition of their lives and faith commend, be added to the offices of the clergy. . . [cf. n. 1580].

The Virginity of the Blessed Virgin Mary*
[From epistle (9) "Accepi litteras vestras" to Anysius, Bishop of Thessalonica, 392]

91 (3) Surely, we cannot deny that regarding the sons of Mary the statement is justly censured, and your holiness has rightly abhorred it, that from the same virginal womb, from which according to the flesh Christ was born, another offspring was brought forth. For neither would the Lord Jesus have chosen to be born of a virgin, if he had judged she would be so incontinent, that with the seed of human copulation she would pollute that generative chamber of the Lord's body, that palace of the eternal King. For he who imputes this, imputes nothing other than the falsehood of the Jews, who say that he could not have been born of a virgin. For, if they accept this authority from the priests, that Mary seems to have brought forth many children, they strive to sweep away the truth of faith with greater zeal.

COUNCIL OF CARTHAGE (III) 397
The Canon of the Sacred Scripture*

92 Can. 36 (or otherwise 47). [It has been decided] that nothing except the Canonical Scriptures should be read in the church under the name of the Divine Scriptures. But the Canonical Scriptures are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, four books of Kings, Paralipomenon two books, Job, the Psalter of David, five books of Solomon, twelve books of the Prophets, Isaias, Jeremias, Daniel, Ezechiel, Tobias, Judith, Esther, two books of Esdras, two books of the Machabees. Moreover, of the New Testament: Four books of the Gospels, the Acts of the Apostles one book, thirteen epistles of Paul the Apostle, one of the same to the Hebrews, two of Peter, three * of John, one of James, one of Jude, the Apocalypse of John. Thus [it has been decided] that the Church beyond the sea may be consulted regarding the confirmation of that canon; also that it be permitted to read the sufferings of the martyrs, when their anniversary days are celebrated.

ST. ANASTASIUS I 398-40I
The Orthodoxy of the Pope LIBERIUS*
[From the epistle "Dat mihi plurimum" to Venerius, Bishop of Milan, about the year 400]

93 That which is done for the love of Christ gives me very much joy; Italy, as victor with that zeal and aroused ardor for the godhead, retained that faith whole which was handed down from the Apostles and placed in the whole world by our ancestors. For at this time when Constantius of holy memory held the world as victor, the heretical African faction was not able by any deception to introduce its baseness because, as we believe, our God provided that that holy and untarnished faith be not contaminated through any vicious blasphemy of slanderous men-that faith which had been discussed and defended at the meeting of the synod in Nicea by the holy men and bishops now placed in the resting-place of the saints.

For this faith those who were then esteemed as holy bishops gladly endured exile, that is Dionysius, thus a servant of God, prepared by divine instruction, or those following his example of holy recollection, LIBERIUS bishop of the Roman Church, Eusebius also of Vercelli, Hilary of the Gauls, to say nothing of many, on whose decision the choice could rest to be fastened to the cross rather than blaspheme God Christ, which the Arian heresy compelled, or call the Son of God, God Christ, a creature of the Lord.

93* Council of Toledo the year 400, The Minister of Unction and Anointing (can. 20) see Kch n. 712.

ST. INNOCENT I 401-417*
The Baptism of Heretics*
[From epistle (2) "Etsi tibi" to Vitricius, Bishop of Rouen, Feb. 15, 404]

94 (8) That those who come from the Novatians or the Montanists should be received by the imposition of the hand only, because although they were baptized by heretics, nevertheless they were baptized in the name of Christ.

Reconciliation in the Moment of Death*
[From the epistle "Consulenti tibi" to Exuperius, Bishop of Toulouse, Feb. 20, 405]

95 (2). . . It has been asked, what must be observed with regard to those who after baptism have surrendered on every occasion to the pleasures of incontinence, and at the very end of their lives ask for penance and at the same time the reconciliation of communion. Concerning them the former rule was harder, the latter more favorable, because mercy intervened. For the previous custom held that penance should be granted, but that communion should be denied. For since in those times there were frequent persecutions, so that the ease with which communion was granted might not recall men become careless of reconciliation from their lapse, communion was justly denied, penance allowed, lest the whole be entirely refused; and the system of the time made remission more difficult. But after our Lord restored peace to his churches, when terror had now been removed, it was decided that communion be given to the departing, and on account of the mercy of God as a viaticum to those about to set forth, and that we may not seem to follow the harshness and the rigor of the Novatian heretic who refused mercy. Therefore with penance a last communion will be given, so that such men in their extremities may be freed from eternal ruin with the permission of our Savior [see n. 1538].

95* Reconciliation outside of the danger of death; see Kch. n. 727.

The Canon of the Holy Scripture and the Apocryphal Books *
[From the same epistle to Exuperius]

96 (7) A brief addition shows what books really are received in the canon. These are the desiderata of which you wished to be informed verbally: of Moses five books, that is, of Genesis, of Exodus, of Leviticus, of Numbers, of Deuteronomy, and Joshua, of judges one book, of Kings four books, and also Ruth, of the Prophets sixteen books, of Solomon five books, the Psalms. Likewise of the histories, job one book, of Tobias one book, Esther one, Judith one, of the Machabees two, of Esdras two, Paralipomenon two books. Likewise of the New Testament: of the Gospels four books, of Paul the Apostle fourteen epistles, of John three [cf.n. 84, 92] epistles of Peter two, an epistle of Jude, an epistle of James, the Acts of the Apostles, the Apocalypse of John.

Others, however, which were written by a certain Leucius under the name of Matthias or of James the Less, or under the name of Peter and John (or which were written by Nexocharis and Leonidas the philosophers under the name of Andrew), or under the name of Thomas, and if there are any others, you know that they ought not only to be repudiated, but also condemned.

The Baptism of the Paulianists*
[From the epistle (17) "Magna me gratulatio" to Rufus and other bishops of Macedonia, Dec. 13, 414]

97 From the canon of Nicea [n. 56] indeed the Paulianists coming to the Church ought to be baptized, but not the Novatians [see n. 55]: (5) . . . What therefore is distinct in the two heresies themselves, clear reason declares, because the Paulianists do not at all baptize in the name of the Father, and of the Son, and of the Holy Spirit, and the Novatians do baptize in the same tremendous and venerable names, and among them the question has not ever been raised concerning the unity of the divine power, that is of the Father, and of the Son, and of the Holy Spirit.

The Minister of Confirmation*
[From the epistle (25) "Si instituta ecclesiastica" to Decentius the Bishop of Gubbio, March 19, 416]

98 (3) But in regard to the signing of little children, it is evident that it may not be done by any other than a bishop. For the presbyters, although they are second priests, nevertheless do not possess the crown of the pontificate. That this power of a bishop, however, is due to the bishops alone, so that they either sign or give the Paraclete the Spirit, not only ecclesiastical custom indicates, but also that reading in the Acts of the Apostles which declares that Peter and John were directed to give the Holy Spirit to those already baptized [cf. Acts 8:14-17]. For to presbyters it is permitted to anoint the baptized with chrism whenever they baptize, whether without a bishop or in the presence of a bishop, but (with chrism) that has been consecrated by a bishop; nevertheless (it is) not (allowed) to sign the forehead with the same oil; that is due to the bishops alone when they bestow the Spirit, the Paraclete. Indeed, I cannot say the words lest I seem to go further than to reply to the inquiry.

The Minister of Extreme Unction*
[From the same letter to Decentius]

99 (8) Truly since your love has wished to take counsel regarding this just as concerning other (matters), my son Celestine, the deacon, has also added in his letter that what was written in the epistle of the blessed Apostle James has been proposed by your love: "If anyone among you is sick, let him call the priests, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sufferer, and the Lord shall raise him up, and if he has committed sin, he shall pardon him" [Jas. 5:14 f.]. There is no doubt that this anointing ought to be interpreted or understood of the sick faithful, who can be anointed with the holy oil of chrism, which prepared by a bishop, is permitted not only to priests, but also to all as Christians for anointing in their own necessity or in the necessity of their (people). Moreover, we see that addition to be superfluous; that what is undoubtedly permitted the presbyters is questioned regarding bishops. For, on this account it was said to priests, because the bishops being hindered by other business cannot go to all the sick. But if a bishop, to whom it belongs to prepare the chrism, is able (to do it) or thinks someone is worthy to be visited by him, he can both bless and anoint with the chrism without delay. For, that cannot be administered to penitents, because it is a kind of sacrament. For, how is it supposed that one species (of sacrament) can be granted to those to whom the rest of the sacraments are denied?